Psalmi 119
1 Ferice de cei fără prihană în calea lor, cari umblă întotdeauna după Legea Domnului!
2 Ferice de ceice păzesc poruncile Lui, cari -L caută din toată inima lor,
3 cari nu săvârşesc nicio nelegiuire, şi umblă în căile Lui!
4 Tu ai dat poruncile Tale ca să fie păzite cu sfinţenie.
5 O, de ar ţinti căile mele la păzirea orânduirilor Tale!
6 Atunci nu voi roşi de ruşine, la vederea tuturor poruncilor Tale!
7 Te voi lăuda cu inimă neprihănită, când voi învăţa legile dreptăţii Tale.
8 Vreau să păzesc orânduirile Tale: nu mă părăsi de tot!
9 Cum îşi va ţinea tânărul curată cărarea? Îndreptându-se după Cuvântul Tău.
10 Te caut din toată inima mea; nu mă lăsa să mă abat dela poruncile Tale.
11 Strâng Cuvântul Tău în inima mea, ca să nu păcătuiesc împotriva Ta!
12 Binecuvântat să fii Tu, Doamne! Învaţă-mă orânduirile Tale!
13 Cu buzele mele vestesc toate hotărârile gurii Tale.
14 Când urmez învăţăturile Tale, mă bucur de parc-aş avea toate comorile.
15 Mă gândesc adânc la poruncile Tale, şi cărările Tale le am supt ochi.
16 Mă desfătez în orânduirile Tale, şi nu uit Cuvântul Tău.
17 Fă bine robului Tău, ca să trăiesc şi să păzesc Cuvântul Tău!
18 Deschide-mi ochii, ca să văd lucrurile minunate ale Legii Tale!
19 Sânt un străin pe pământ: nu-mi ascunde poruncile Tale!
20 Totdeauna mi se topeşte sufletul de dor după legile tale.
21 Tu mustri pe cei îngâmfaţi, pe blestemaţii aceştia, cari se rătăcesc de la poruncile Tale.
22 Ridică de peste mine ocara şi dispreţul! Căci păzesc învăţăturile Tale.
23 Să tot stea voevozii şi să vorbească împotriva mea: robul tău cugetă adânc la orânduirile Tale.
24 Învăţăturile Tale sânt desfătarea mea şi sfătuitorii mei.
25 Sufletul meu este lipit de ţărână: înviorează-mă, după făgăduinţa Ta!
26 Eu îmi istorisesc căile, şi Tu mă asculţi: învaţă-mă orânduirile Tale!
27 Fă-mă să pricep calea poruncilor Tale, şi voi cugeta la lucrurile Tale cele minunate.
28 Îmi plânge sufletul de durere: ridică-mă după Cuvântul Tău!
29 Depărtează-mă de calea necredincioşiei către Tine, şi dă-mi îndurarea ta, ca să urmez Legea Ta!
30 Aleg calea adevărului, pun legile Tale supt ochii mei.
31 Mă ţin de învăţăturile Tale, Doamne, nu mă lăsa de ruşine!
32 Alerg pe calea poruncilor Tale, căci îmi scoţi inima la larg.
33 Învaţă-mă, Doamne, calea orânduirilor Tale, ca s-o ţin până în sfârşit!
34 Dă-mi pricepere, ca să păzesc Legea Ta şi s-o ţin din toată inima mea!
35 Povăţuieşte-mă pe cărarea poruncilor Tale, căci îmi place de ea.
36 Pleacă-mi inima spre învăţăturile Tale, şi nu spre cîştig!
37 Abate-mi ochii dela vederea lucrurilor deşarte, înviorează-mă în calea Ta!
38 Împlineşte-Ţi făgăduinţa faţă de robul Tău, făgăduinţa făcută pentru cei ce se tem de Tine!
39 Depărtează dela mine ocara de care mă tem! Căci judecăţile Tale sânt pline de bunătate.
40 Iată, doresc să împlinesc poruncile Tale: fă-mă să trăiesc în neprihănirea cerută de Tine!
41 Să vină, Doamne, îndurarea Ta peste mine, mântuirea Ta, după făgăduinţa Ta!
42 Şi atunci voi putea răspunde celui ce mă batjocoreşte, căci mă încred în Cuvântul Tău.
43 Nu lua de tot din gura mea cuvântul adevărului! Căci nădăjduiesc în judecăţile Tale.
44 Voi păzi Legea Ta necurmat, totdeauna şi pe vecie.
45 Voi umbla în loc larg, căci caut poruncile Tale.
46 Voi vorbi despre învăţăturile Tale înaintea împăraţilor, şi nu-mi va roşi obrazul.
47 Mă desfătez în poruncile Tale, căci le iubesc.
48 Îmi întind mânile spre poruncile Tale, pe cari le iubesc, şi vreau să mă gândesc adânc la orânduirile Tale.
49 Adu-Ţi aminte de făgăduinţa dată robului Tău, în care m-ai făcut să-mi pun nădejdea!
50 Aceasta este mângâierea mea în necazul meu: că făgăduinţa Ta îmi dă iarăş viaţă.
51 Nişte îngâmfaţi mi-aruncă batjocuri; totuş eu nu mă abat dela Legea Ta.
52 Mă gândesc la judecăţile Tale de odinioară, Doamne, şi mă mângâi.
53 M-apucă o mânie aprinsă la vederea celor răi, cari părăsesc Legea Ta.
54 Orânduirile Tale sânt prilejul cântărilor mele, în casa pribegiei mele.
55 Noaptea îmi aduc aminte de Numele Tău, Doamne, şi păzesc Legea Ta.
56 Aşa mi se cuvine, căci păzesc poruncile Tale.
57 Partea mea, Doamne, o spun, este să păzesc cuvintele Tale.
58 Te rog din toată inima mea: ai milă de mine, după făgăduinţa Ta!
59 Mă gândesc la căile mele, şi îmi îndrept picioarele spre învăţăturile Tale.
60 Mă grăbesc, şi nu preget să păzesc poruncile Tale.
61 Cursele celor răi mă înconjoară, dar nu uit Legea Ta.
62 Mă scol la miezul nopţii să Te laud pentru judecăţile Tale cele drepte.
63 Sânt prieten cu toţi cei ce se tem de Tine, şi cu cei ce păzesc poruncile Tale.
64 Pământul, Doamne, este plin de bunătatea Ta; învaţă-mă orânduirile Tale!
65 Tu faci bine robului Tău, Doamne, după făgăduinţa Ta.
66 Învaţă-mă să am înţelegere şi pricepere, căci cred în poruncile Tale.
67 Până ce am fost smerit, rătăceam; dar acum păzesc Cuvântul Tău.
68 Tu eşti bun şi binefăcător: învaţă-mă orânduirile tale!
69 Nişte îngâmfaţi urzesc neadevăruri împotriva mea; dar eu păzesc din toată inima mea poruncile Tale.
70 Inima lor este nesimţitoare ca grăsimea: dar eu mă desfătez în Legea Ta.
71 Este spre binele meu că m-ai smerit, ca să învăţ orânduirile Tale.
72 Mai mult preţuieşte pentru mine legea gurii Tale, decât o mie de lucruri de aur şi de argint.
73 Mâinile Tale m-au făcut, şi m-au întocmit; dă-mi pricepere, ca să învăţ poruncile Tale!
74 Cei ce se tem de Tine mă văd şi se bucură, căci nădăjduiesc în făgăduinţele Tale.
75 Ştiu, Doamne, că judecăţile Tale sânt drepte: din credincioşie m-ai smerit.
76 Fă ca bunătatea Ta să-mi fie mângâierea, cum ai făgăduit robului Tău!
77 Să vină peste mine îndurările Tale, ca să trăiesc, căci Legea Ta este desfătarea mea.
78 Să fie înfruntaţi îngâmfaţii cari mă asupresc fără temei! Căci eu mă gândesc adânc la poruncile Tale.
79 Să se întoarcă la mine, cei ce se tem de Tine, şi cei ce cunosc învăţăturile Tale!
80 Inima să-mi fie neâmpărţită în orânduirile Tale, ca să nu fiu dat de ruşine!
81 Îmi tânjeşte sufletul după mântuirea Ta: nădăjduiesc în făgăduinţa Ta.
82 Mi se topesc ochii după făgăduinţa Ta, şi zic: ,,Când mă vei mângâia?``
83 Căci am ajuns ca un burduf pus în fum; totuş nu uit orânduirile Tale.
84 Care este numărul zilelor robului Tău? Când vei pedepsi pe cei ce mă prigonesc?
85 Nişte îngâmfaţi sapă gropi înaintea mea; nu lucrează după Legea ta.
86 Toate poruncile tale nu sânt decât credincioşie; ei mă prigonesc fără temei: ajută-mă!
87 Gata, gata să mă doboare şi să mă prăpădească, dar eu nu părăsesc poruncile Tale.
88 Înviorează-mă după bunătatea Ta, ca să păzesc învăţăturile gurii Tale!
89 Cuvântul Tău, Doamne, dăinuieşte în veci în ceruri.
90 Credincioşia ta ţine din neam în neam; Tu ai întemeiat pământul, şi el rămâne tare.
91 După legile Tale stă în picioare totul astăzi, căci toate lucrurile Îţi sânt supuse.
92 Dacă n-ar fi fost Legea Ta desfătarea mea, aş fi pierit în ticăloşia mea.
93 Niciodată nu voi uita poruncile Tale, căci prin ele mă înviorezi.
94 Al Tău sânt: mântuieşte-mă! Căci caut poruncile Tale.
95 Nişte răi mă aşteaptă ca să mă piardă; dar eu iau aminte la învăţăturile Tale.
96 Văd că tot ce este desăvârşit are margini: poruncile Tale însă sânt fără margini.
97 Cât de mult iubesc Legea Ta! Toată ziua mă gândesc la ea.
98 Poruncile Tale mă fac mai înţelept decât vrăjmaşii mei, căci totdeauna le am cu mine.
99 Sânt mai învăţat decât toţi învăţătorii mei, căci mă gândesc la învăţăturile Tale.
100 Am mai multă pricepere decât bătrânii, căci păzesc poruncile Tale.
101 Îmi ţin piciorul departe de orice drum rău, ca să păzesc Cuvântul Tău.
102 Nu mă depărtez de legile Tale, căci Tu mă înveţi.
103 Ce dulci sânt cuvintele Tale pentru cerul gurii mele! Mai dulci decât mierea în gura mea!
104 Prin poruncile Tale mă fac mai priceput, deaceea urăsc orice cale a minciunii.
105 Cuvântul Tău este o candelă pentru picioarele mele, şi o lumină pe cărarea mea.
106 Jur, -şi mă voi ţinea de jurământ, -că voi păzi legile Tale cele drepte.
107 Sânt foarte amărât: înviorează-mă, Doamne, după Cuvântul Tău!
108 Primeşte, Doamne, simţimintele pe cari le spune gura mea, şi învaţă-mă legile Tale!
109 Viaţa îmi este necurmat în primejdie, şi totuş nu uit Legea Ta.
110 Nişte răi îmi întind curse, dar eu nu mă rătăcesc dela poruncile Tale.
111 Învăţăturile Tale sânt moştenirea mea de veci, căci ele sânt bucuria inimii mele.
112 Îmi plec inima să împlinesc orânduirile Tale, totdeauna şi până la sfârşit.
113 Urăsc pe oamenii nehotărîţi, dar iubesc Legea Ta.
114 Tu eşti adăpostul şi scutul meu; eu nădăjduiesc în făgăduinţa Ta.
115 Depărtaţi-vă de mine, răilor, ca să păzesc poruncile Dumnezeului meu!
116 Sprijineşte-mă, după făgăduinţa Ta, ca să trăiesc, şi nu mă lăsa de ruşine în nădejdea mea!
117 Fii sprijinul meu, ca să fiu scăpat, şi să mă veselesc neâncetat de orânduirile Tale!
118 Tu dispreţuieşti pe toţi ceice se depărtează de orânduirile Tale, căci înşelătoria lor este zădarnică.
119 Ca spuma iei pe toţi cei răi de pe pământ: de aceea eu iubesc învăţăturile Tale.
120 Mi se înfioară carnea de frica Ta, şi mă tem de judecăţile Tale.
121 Păzesc legea şi dreptatea: nu mă lăsa în voia asupritorilor mei!
122 Ia supt ocrotirea Ta binele robului Tău, şi nu mă lăsa apăsat de nişte îngâmfaţi!
123 Mi se topesc ochii după mântuirea Ta, şi după făgăduinţa Ta cea dreaptă.
124 Poartă-Te cu robul Tău după bunătatea Ta, şi învaţă-mă orânduirile Tale!
125 Eu sânt robul tău; dă-mi pricepere, ca să cunosc învăţăturile Tale.
126 Este vremea ca Domnul să lucreze: căci ei calcă Legea Ta.
127 De aceea, eu iubesc poruncile Tale, mai mult de cât aurul, da, mai mult decât aurul curat:
128 De aceea găsesc drepte toate poruncile Tale, şi urăsc orice cale a minciunii.
129 Învăţăturile Tale sânt minunate: de aceea le păzeşte sufletul meu.
130 Descoperirea cuvintelor Tale dă lumină, dă pricepere celor fără răutate.
131 Deschid gura şi oftez, căci sânt lacom după poruncile Tale.
132 Întoarce-Ţi Faţa spre mine, şi ai milă de mine, după obiceiul Tău faţă de ceice iubesc Numele Tău!
133 Întăreşte-mi paşii în Cuvântul Tău, şi nu lăsa nici o nelegiuire să stăpânească peste mine!
134 Izbăveşte-mă de asuprirea oamenilor, ca să păzesc poruncile Tale!
135 Fă să strălucească Faţa Ta peste robul Tău, şi învaţă-mă orânduirile Tale!
136 Ochii îmi varsă şiroaie de ape, pentrucă Legea Ta nu este păzită.
137 Tu eşti drept, Doamne, şi judecăţile Tale sânt fără prihană.
138 Tu Îţi întemeiezi învăţăturile pe dreptate, şi pe cea mai mare credincioşie.
139 Râvna mea mă mănâncă, pentru că protivnicii mei uită cuvintele Tale.
140 Cuvântul Tău este cu totul încercat, şi robul Tău îl iubeşte.
141 Sânt mic şi dispreţuit, dar nu uit poruncile Tale.
142 Dreptatea Ta este o dreptate vecinică, şi Legea Ta este adevărul.
143 Necazul şi strâmtorarea mă ajung, dar poruncile Tale sânt desfătarea mea.
144 Învăţăturile Tale sânt drepte pe vecie: dă-mi pricepere, ca să trăiesc!
145 Te chem din toată inima mea: ascultă-mă, Doamne, ca să păzesc orânduirile Tale.
146 Te chem: mântuieşte-mă, ca să păzesc învăţăturile Tale!
147 O iau înaintea zorilor şi strig; nădăjduiesc în făgăduinţele Tale.
148 O iau înaintea străjilor de noapte, şi deschid ochii, ca să mă gândesc adânc la Cuvântul Tău.
149 Ascultă-mi glasul, după bunătatea Ta: înviorează-mă, Doamne, după judecata ta!
150 Se apropie ceice urmăresc mişelia, şi se depărtează de Legea Ta.
151 Dar Tu eşti aproape, Doamne, şi toate poruncile Tale sânt adevărul.
152 De multă vreme ştiu din învăţăturile Tale, că le-ai aşezat pentru totdeauna.
153 Vezi-mi ticăloşia, şi izbăveşte-mă, căci nu uit Legea Ta.
154 Apără-mi pricina, şi răscumpără-mă, înviorează-mă după făgăduinţa Ta.
155 Mântuirea este departe de cei răi, căci ei nu caută orânduirile Tale.
156 Mari sânt îndurările Tale, Doamne! Înviorează-mă după judecăţile Tale!
157 Mulţi sânt prigonitorii şi protivnicii mei, dar nu mă depărtez de învăţăturile Tale.
158 Văd cu scârbă pe cei necredincioşi Ţie, cari nu păzesc Cuvântul Tău.
159 Vezi cât de mult iubesc eu poruncile Tale: înviorează-mă, Doamne, după bunătatea Ta!
160 Temelia Cuvântului Tău este adevărul, şi toate legile Tale cele drepte sânt vecinice.
161 Nişte voievozi mă prigonesc fără temei, dar inima mea nu tremură decât de cuvintele Tale.
162 Mă bucur de Cuvântul Tău, ca cel ce găseşte o mare pradă.
163 Urăsc şi nu pot suferi minciuna, dar iubesc Legea Ta.
164 De şapte ori pe zi Te laud, din pricina legilor Tale celor drepte.
165 Multă pace au ceice iubesc Legea Ta, şi nu li se întâmplă nicio nenorocire.
166 Eu nădăjduiesc în mântuirea Ta, Doamne, şi împlinesc poruncile Tale.
167 Sufletul meu ţine învăţăturile Tale, şi le iubesc mult de tot!
168 Păzesc poruncile şi învăţăturile Tale, căci toate căile mele sânt înaintea Ta.
169 Să ajungă strigătul meu până la Tine, Doamne! Dă-mi pricepere, după făgăduinţa Ta.
170 Să ajungă cererea mea până la Tine! Izbăveşte-mă, după făgăduinţa Ta!
171 Buzele mele să vestească lauda Ta, căci Tu mă înveţi orânduirile Tale!
172 Să cânte limba mea Cuvântul Tău, căci toate poruncile Tale sânt drepte!
173 Mâna Ta să-mi fie într-ajutor, căci am ales poruncile Tale.
174 Suspin după mântuirea Ta, Doamne, şi Legea Ta este desfătarea mea.
175 Să-mi trăiască sufletul şi să Te laude, şi judecăţile Tale să mă sprijinească!
176 Rătăcesc ca o oaie pierdută: caută pe robul Tău, căci nu uit poruncile Tale.
{"verseMap":{"1":[{"id":367,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Acrostic*","title_en":"Acrostic*","content_ro":"<h3>ACROSTIC*<\/h3>\n<p>Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).<\/p>","content_en":"<h3>ACROSTIC*<\/h3>\n<p>Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).<\/p>","summary_ro":"ACROSTIC* Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).","summary_en":"ACROSTIC* Poetic composition in which the first letters of successive lines or stanzas spell out the alphabet, a word, or a motto. The Hebrew prophets and poets often used an alphabetical acrostic as a poetic or mnemonic (memory) device (see Pss 9; 10; 25; 34; 37; 111; 112; 119; 145; Prv 31:10-31; Lam 1–4; Na 1).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30804,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Poetry","title_en":"Biblical Poetry","content_ro":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>POETRY, B<span>iblical<\/span><\/h3>\n<p>Poetic language in Scripture.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilliant gems of imagery. The movement is rhythmical, with meter, parallelism, and strophic arrangement, as in the poetry books.<\/p>\n<p>The English Revised Version of the Bible (1881) first rendered a great service to English readers by printing OT poetry in parallel lines. Where this is not done in the prophetic literature, the poetic quality of these books is obscured. Note that besides the OT books recognized as poetry—the Psalms, Job, Lamentations, Song of Songs, and Proverbs—Ecclesiastes and the Prophets consist of prose and poetry. The historical books also contain fine examples of poetry.<\/p>\n<p>The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of form combined intensity of feeling and pictorial power and allowed great play of imagination. Figures, metaphors, and hyperboles are extremely common. In its powerful imagery the genius of Hebrew poetry comes to its finest expression.<\/p>\n<p>The normal unit of Hebrew verse is the couplet of two parallel lines. But this is not the only grouping of lines in Hebrew poetry. Units of three (Pss 1:1; 5:11; 45:1-2), four (Pss 1:3; 55:21; Prv 27:15-16), five (Ps 6:6-7; Prv 24:23-25), six (Ps 99:1-3; Prv 30:21-23), and even larger combinations of parallel lines occur.<\/p>\n<p>As far as can be determined, meter is absent from biblical poetry. Certainly there is little concern for the careful meter that marks classic Greek and Latin, as well as much of English, poetry. The only exception is found in wailing songs or laments (Jer 9:18-20; Lam 1–4). This is called the lamentation meter, where the verse is in two parts. Rhyme also is so rare as to be almost nonexistent.<\/p>\n<p>On the other hand, Hebrew poetry is rhythmical—one of its distinguishing features. Its rhythm recurs with stressed and unstressed syllables in relatively regular succession. There are usually three or four accents or beats to a line, but the rhythmic unit is not uniform. Rhythm in Hebrew poetry, however, is not confined to the balance of accents or beats in a line. The meaning of the words and their position in the line are also significant—a feature called parallelism. This distinguishing characteristic was first clearly recognized by Dr. Robert Lowth, who in 1753 developed the principle of parallelism.<\/p>\n<p>He distinguished three types. The first is <em>synonymous parallelism,<\/em> where the thought expressed in the first part of the verse is repeated in the second part, in different but equivalent terms (Pss 2:4; 19:1; 36:1-2; 103:11-12; Prv 3:13-18). The second is <em>antithetic parallelism,<\/em> where the thought in the first part of the verse is contrasted with its opposite in the second (Ps 1:6; Prv 10:1-4, 16-18; 13:9). The third is <em>synthetic parallelism,<\/em> where the idea expressed in the first line of a verse is developed and completed in the following lines (Pss 1:1; 3:5-6; 18:8-10; Prv 26:3). There are more complicated forms of parallelism, but these three are the most common.<\/p>\n<p>Another characteristic of biblical poetry is the use of the letters of the Hebrew alphabet. Psalms in which verses are linked together by this means are called acrostic. Today, an acrostic is formed by taking a name and beginning the successive lines of the short poem with the letters that make up the name. The Hebrews took only the alphabet and arranged the lines of the poem according to the succession of the letters.<\/p>\n<p>Each line of a psalm may begin with a different letter, as in Psalm 25. Or each of the stanzas may begin with the same letter until all 22 letters of the alphabet are exhausted, as in Psalm 119. However, this psalm, which is the most conspicuous example of a Hebrew acrostic poem, is quite complicated in its arrangement. Not only does each stanza begin with a letter, but each of the eight lines of every stanza begins with the same letter, so that eight alphabetic arrangements move through the psalm in parallel lines. Other elaborate acrostics are Psalms 9, 10, 34, 37, 111, 112, and 145.<\/p>\n<p>The first four chapters of Lamentations also follow an acrostic arrangement. This example of acrostic arrangement is less noticeable to the English reader because the names of the Hebrew letters do not mark the beginning of the stanzas. In Lamentations 3 each letter of the alphabet begins three successive lines numbered as verses. Another acrostic occurs in Proverbs 31:10-31. It is an alphabetic description of the virtuous woman.<\/p>\n<p>Another poetic device giving unity to a poem and marking its divisions is the refrain. Psalm 136 is an outstanding example of this arrangement. The refrain is “His faithful love endures forever” and is used to conclude every verse.<\/p>\n<p>The meter of Hebraic poetry is dependent on accentuation; the unit is the couplet, in which the members may be of equal or varying length. Couplets are often arranged into strophes. The fundamental category of Hebrew poetry is the song or lyric. The song was accompanied by music (Gn 31:27; Ex 15:20; 1 Chr 25:6; Is 23:16; 30:29; Am 6:5) and could be associated with dance (Ex 15:20-21).<\/p>\n<p>Some complete poems in the OT are embedded in the narrative books and represent various types of Hebrew poems. The first recorded poem in the Bible is a battle song (Gn 4:23-24). Other famous examples of this type are the Song of Moses (Ex 15:1-18) and the Song of Deborah (Jgs 5:1-31). Then there is the Taunt Song (Nm 21:27-30), the Song of the Well (vv 17-18), and songs of blessing. Of this latter type, well-known examples are the Blessing of Jacob (Gn 49:1-27), the Blessing of Moses (Dt 33:2-29), and the four Blessings of Balaam (Nm 23:7-10; 23:18-24; 24:3-9; 24:15-24). There are also laments for the dead (2 Sm 1:19-27) and didactic poems that warn against improvidence (Prv 6:6-11) and drunkenness (23:29-35). Common throughout all of these various types of poems is religious emotion and fervor. The songs of Moses and Deborah praise God as the giver of victory.<\/p>\n<p>Most poems of distinctively religious fervor characterize the worship of the sanctuary. The psalms are religious poems sung with musical accompaniment. Many are private prayers, while others were composed for public worship, especially hymns of thanksgiving sung at the tabernacle or temple. It is in the Psalter that the soaring spirit of Hebrew poetry rises to a level never achieved by Israel’s pagan neighbors; the Hebrews worshiped God in spirit and in truth, and as they did so, they were giving expression to a personal experience of the living God in their soul.<\/p>\n<p>The internal qualities of Hebrew poetry are in part influenced by the age, social conditions, and environment in which the writers lived. Although the OT is of divine authorship, it also comes within the scope of literature and should be appreciated as such. Though the Holy Spirit inspired the message of the Hebrew writers, their individual writing styles remain clearly evident. Using simple and vivid diction, figures of speech, and literary devices, each poet expressed a wealth of religious thought, experience, and emotion; simile, metaphor, allegory, hyperbole, personification, irony, and wordplay all variously enhanced each writer’s pattern of thinking. Hebrew poetry is the expression of the poet’s human spirit, and it is the literature of revelation—the Word of God to humankind.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT has a limited number of poetical passages. Probably the NT contains less poetry than the OT (relatively speaking) because the early Christians found the OT Psalter (in the Hebrew and LXX) adequate for their devotional purposes. All the writers of the NT were Jews, except Luke. He has given us some memorable poems: the Magnificat (Lk 1:46-55), the Benedictus (vv 68-79), and the Nunc Dimittis (2:29-32). Interestingly, these poems are strongly Hebraic in form, character, and content. Matthew has given us the poetic Beatitudes (Mt 5:3-12). These Beatitudes have the parallelism that is common in OT poetry—specifically, synthetic parallelism (where the second line of each verse completes the meaning of the first line). There is also a definite rhythmic quality in Matthew 11:28-30. John’s Prologue to his Gospel of John (1:1-18) is a fine example of Hellenistic poetry.<\/p>\n<p>The NT Epistles contain a number of poetic passages, especially in the doxologies (see, for example, Rom 16:25-27; Jude 1:24-25). Other sections are distinctly poetry and\/or early Christian hymns. These include Philippians 2:6-11 (“The Humility of Christ” hymn\/ poem); Colossians 1:15-20 (“The Preeminence of Christ” hymn\/poem); and 1 Timothy 3:16 (“The Incarnation” hymn\/poem). The writer to Hebrews also produced a noteworthy poetic prologue (1:1-3). Other sections of Paul’s writings display poetic language, where rhythm and exalted diction are prominent (see, for example, 1 Cor 13; 15:54-57).<\/p>\n<p>The book of Revelation also contains a number of poems of praise as well as hymns (see Rv 5:9-10, 12-13; 7:12; 11:17-18; 15:3-4).<\/p>\n<p><em>See also<\/em> Ecclesiastes, Book of; Job, Book of; Lamentations, Book of; Music; Proverbs, Book of; Psalms, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","summary_ro":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","summary_en":"POETRY, Biblical Poetic language in Scripture. In the Old Testament The OT contains all that we know of the poetry of Israel, and what we have occupies an important place in that literature. It was presumably well known throughout the ancient Near East, for its fame had spread even to Babylon (Ps 137:3). Much of the OT is poetic in spirit and structure—a feature of the prophetic writings as well as the poetic literature. In the former are found passages of elevated poetry, studded with brilli...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31815,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Proverbs","title_en":"Book of Proverbs","content_ro":"<h3>PROVERBS, B<span>ook of<\/span><\/h3>\n<p>Third poetical book in the OT. A collection of striking, epigrammatic expressions concerning practical wisdom by example, warning, or precept.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<p>While there is an underlying unity of thought in the book of Proverbs, there is no presumption of unity of authorship, since the writers of the seven or more sections into which the book is divided are, in most cases, clearly noted.<\/p>\n<h5>1:1–9:18<\/h5>\n<p>There is a division of opinion as to whether the opening verse refers to the Solomonic authorship of this section or whether it simply underscores the name of the main contributor to the entire book. It is objected that the man who wrote so carefully about the danger of promiscuous relationships with immoral women—one of the main themes of this section—is not likely to be Solomon, who failed significantly in the matter of mixed marriages (1 Kgs 11:1-8). There are flaws in such an argument. One may be capable of giving excellent advice without necessarily having the strength of character to follow it oneself, and there is a distinction between the seductive prostitutes or adulteresses of Proverbs 5:1-21, 6:20-35, 7:1-27 and Solomon’s polygamous but respectable relationships. However, the question of authorship is probably best left open. Those who question the Solomonic origin of this section regard 1:2-7 as setting out the purpose of the whole book. Proverbs 1:8–9:18 is a series of 13 practical discourses on wisdom, lovingly and honestly given as by a father to a son. This provides an indispensable foundation for the more popular proverbial teaching in the remainder of the book.<\/p>\n<h5>10:1–22:16<\/h5>\n<p>Solomon is specifically noted as the author or compiler of this main section of Proverbs. The probability that he played a major part in the production of the book of Proverbs finds strong support in the historical books. Soon after his coronation he was endowed with the spirit of wisdom—in response to his request (1 Kgs 3:5-14). The incident concerning the two prostitutes (vv 16-28) provided public proof of this. His universal reputation, especially in connection with proverbial wisdom, is attested to in 1 Kings 4:29-34 and in the visit of the queen of Sheba (10:1-13).<\/p>\n<h5>22:17–24:34<\/h5>\n<p>The title “the words of the wise” (Prv 22:17, <span>neb<\/span>) is incorporated into the opening verse of this section. An evident difference of style, replacing the simple, one-verse proverb by a more discursive approach that deals with a subject over several verses, and the title of the next subsection “These also are sayings of the wise” (24:23), strongly suggest the independence of this collection. Of major interest is the remarkably close parallel between 22:17–23:11 and the Egyptian book of Amenemope, which has been dated variously between the 13th and 7th centuries <span>BC<\/span>. Scholars have detected as many as 30 connections between the two. Most think that this section in Proverbs is an adaptation of an Egyptian original (such selection and modification being entirely congruous with the doctrine of inspiration). However, a minority of scholars, including several prominent Egyptologists, argue persuasively on the basis of grammatical structure that Amenemope is derived from a Hebrew original.<\/p>\n<h5>25:1–29:27<\/h5>\n<p>Some material of Solomon’s has here been edited and incorporated by “the men of Hezekiah king of Judah” (25:1). In this section there is a tendency to group together proverbs dealing with specific subjects—for example, the relationship between a king and his subjects (vv 2-7), the lazy man (26:13-16), and the mischief maker (vv 17-27). Solomon and Hezekiah were frequently linked together in Jewish thought (e.g., 2 Chr 30:26), and rabbinic tradition credited Hezekiah with the production of both Proverbs and Ecclesiastes. The national prestige during the reigns of both kings would have been conducive to literary pursuits.<\/p>\n<h5>30:1-33<\/h5>\n<p>Nothing is known of Agur, of his father, Jakeh of Massa, or of the two other characters mentioned, Ithiel and Ucal. According to Genesis 25:14, Massa was one of the 12 sons of Ishmael, and it is likely that Agur came from north Arabia, an area traditionally renowned for its wisdom.<\/p>\n<h5>31:1-9<\/h5>\n<p>Lemuel, the author of this section, also came from Massa, but apart from this is unknown. The inclusion of wisdom sayings from sources outside Israel illustrates the international connections of the wisdom movement during the period of the monarchy.<\/p>\n<h5>31:10-31<\/h5>\n<p>It is possible that Lemuel’s authorship includes this superb acrostic poem on the ideal wife; its inspiration may have come from his mother, like the earlier section. But the pattern of life would fit more easily into the context of a prosperous, agricultural community in Palestine rather than in an Arabian nomadic or seminomadic community. For this reason, most scholars regard the poem as anonymous.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The larger part of the book may, with confidence, be ascribed to Solomon (ruled c. 970–930 <span>BC<\/span>). But the considerable contribution of Hezekiah and his men rules out a date for the completion of the book before 700 <span>BC<\/span>. The inclusion of sections by non-Israelites, like Agur and Lemuel, is more likely in the preexilic period, with its wider international interests, than in the more particularistic atmosphere of postexilic Judaism. Probably the final, sophisticated acrostic poem was the last section to be included, but there is nothing in the book that demands a date later than the early seventh century <span>BC<\/span>. In rabbinic tradition Proverbs was invariably grouped with Psalms and Job in the third section of the Jewish canon, the Writings or Holy Books. While the content of the Writings was not authoritatively finalized until the end of the first century <span>AD<\/span>, it is likely that Proverbs was accepted as inspired long before this, as witnessed by its inclusion in the Septuagint, the principal Greek translation. The order in our English versions may have been influenced by the rabbinic tradition that linked the books of Job, Psalms, and Proverbs with Moses, David, and Hezekiah, respectively.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Proverbs is included in the OT corpus of books known as the Wisdom Literature. This corpus is further represented in Scripture by the books of Job and Ecclesiastes and some of the Psalms (e.g., Pss 1, 37, 73, 119). Proverbs represents one major class of this literature. Individual proverbs contain sharp, practical applications of wisdom covering many facets of life. Job and Ecclesiastes focus on one major problem, or a group of interrelated problems, in monologue or dialogue form.<\/p>\n<p>In the ancient Near East, wisdom was originally connected with all skills, manual as well as intellectual, and was considered to be the gift of the gods. Gradually it acquired a dominantly intellectual significance, particularly in a cultic setting, in such magical or semimagical arts as exorcism. A wide range of wisdom literature from Egypt, Canaan, and Mesopotamia, of the two basic types noted in the preceding paragraph, has survived, making it possible to see its Hebrew counterpart against this background. There is no duplication, however, and the spirit of the Hebrew Wisdom Literature is markedly superior to anything comparable in the ancient world. This is due principally to the strong religious foundation in Israel, where wisdom’s first step was to trust and revere the Lord (Prv 1:7).<\/p>\n<p>When Israel emerged as a nation in the Mosaic period, it was in a world where individuals or groups of “the wise” already existed. Israel shared this inheritance, with both men and women being involved, as witnessed by the wise women of Tekoa and Abel in Beth-maacah (2 Sm 14:2; 20:16) and the professional military or civic court counselors Ahithophel and Hushai (2 Sm 15:1-2, 31; 16:15-19). Proverbs shows this group of “the wise” at its best; the life of uprightness, diligence, honesty, and self-control that it advocates sets a standard of morality that accords with the law on which it was based. But it is probable that many proverbs predate the emergence of a class of the wise. Most communities develop their own collections of short, witty sayings that express practical wisdom and form a store of primitive philosophy. Solomon’s part in giving definitive shape to Israel’s proverbs (1 Kgs 4:32) has already been noted. The antithetic form of Hebrew poetry, where the parallelism of the second line allows either a sharp contrast (as generally in Proverbs 10–15) or further support (i.e., synonymous parallelism, as in chs 16–22) is an ideal medium for the proverb. When the class of “the wise” developed, this popular wisdom became part of their provenance.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Close Relationship between Religion and Everyday Life<\/h5>\n<p>While the general tone of Proverbs is dominantly rational, the importance of fearing (showing reverence to) the Lord is stressed throughout the book (1:7; 2:5; 3:7; 8:13; etc.). This “fear of the Lord” is one of the main definitions of religion in the OT, the other being “the knowledge of God” stressed especially by Hosea and Jeremiah (Jer 9:24; Hos 4:1). Both are found in parallel in Proverbs 2:5 and 9:10. Far from there being an unbridgeable gap between religion and the secular world, Proverbs shows the results, in noble character and harmonious, happy homes, when the whole of life is brought under God’s control. A danger exists when the moral elements are taken in isolation from the religious foundation that is assumed throughout. Then the pursuit for happiness or success can become selfish, inward-looking, and ultimately self-defeating.<\/p>\n<h5>Proverbs and the Prophetic Movement<\/h5>\n<p>There are many similarities between Proverbs and the Prophets, including a down-to-earth realism; a championing of the poor and underprivileged groups (e.g., 14:31); a realization of the inefficacy of sacrifice apart from morality (15:8; 21:27); and an emphasis on the individual, which was sometimes overlooked because of the strong sense of corporate identity within the covenant community. Jeremiah and Ezekiel, especially, restated strongly the theme of individual responsibility (Jer 31:29-30; Ez 18). But there is a vital difference that Proverbs shares with the remainder of biblical Wisdom Literature, namely, the absence of any clear, historical reference to Israel’s election and covenant relationship with God. This was the consistent point of appeal of the great preexilic prophets. Similarly, Jerusalem and its temple theology are not mentioned, although the wisdom movement, especially as reflected in Proverbs, flourished under the patronage of the Davidic monarchy. Even the name Israel does not occur. This has lent strength to the view that Proverbs is the clearest and most comprehensive manual of universal, practical ethics existing in the ancient world. An educated contemporary Egyptian would have found Proverbs readily comprehensible and uplifting, and although this was not its primary purpose, the book still has a strong appeal to the moral non-Christian.<\/p>\n<h5>Proverbs and Deuteronomy<\/h5>\n<p>Proverbs shares many features with the book of Deuteronomy, especially its emphasis on retribution and reward (Prv 2:22; 3:9-10; 10:27-30; cf. Dt 28). This doctrine could be perverted into an invariable equation: the righteous are always rewarded and the wicked are always punished. That is a view against which Job (Jb 21:7-34) and Jeremiah (Jer 12:1-4) protested strongly. It could also result in a hypocritical, self-seeking approach; I want the blessings promised (e.g., Prv 3:9-10), therefore I will “honor” God in the matter of tithes. This substitution of an outward show for the inward dynamic of love, gratitude, and faith was often the curse of Israel’s formalized religion. However, the principle itself—that those who honor God and live in cooperation with him and his laws are generally those who are God-blessed (not necessarily in material terms)—is a scriptural one, and the authors of Proverbs must not be blamed for the perversions that arose subsequently.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction: 1:1-7<\/h5>\n<p>Proverbs 1:1-7 sets out the purpose of the wisdom movement in Israel. The subtitle of the whole book is found in verse 2: “The purpose of these proverbs is to teach people wisdom and discipline, and to help them understand wise sayings” (<span>nlt<\/span>). The question of the authorship of this section has already been discussed, but there is certainly nothing incongruous about Solomon’s authorship. In the earlier part of his reign, Solomon showed a deep longing for the wisdom that was required to govern his people rightly (1 Kgs 3:7-9), and there is the earnest desire here that his subjects might have a similar understanding. Verses 1-6 form one sentence in Hebrew and include no fewer than 11 different aspects of wisdom. The first of them, “wisdom,” occurs 37 times in Proverbs and indicates an informed, skillful use of knowledge. It is only by taking the first step of trusting in the Lord that a person can enter into wisdom. Morality is not situational, nor an absolute in itself; it requires an unchanging point of reference that can only be found in God.<\/p>\n<h5>Lessons on Wisdom: 1:8–9:18<\/h5>\n<p>This section is composed of 13 distinct lessons on wisdom, most of which are introduced by “My son” or something similar. The final lesson (8:1–9:18) is given by Wisdom herself. This method indicates the warm, personal relationship between the teacher and his pupils, who, in the ancient Near East, would be exclusively male. A similar style is found in both Egyptian and Mesopotamian wisdom literature and could well have been adopted by Solomon, who, in the humility and God-fearing concern for the national well-being of his earlier years, would have been a teacher par excellence.<\/p>\n<h6>Lesson 1: Avoiding Evil Companions (1:8-33)<\/h6>\n<p>Three voices are raised: (1) the specious voice of those who promise quick gains by violence (vv 10-14); (2) the wise man himself (vv 15-19), who reinforces the advice of parents patiently given over the years (vv 8-9) and who advocates a clean break with violent men doomed to a violent end; and (3) Wisdom (vv 20-33), whose appeal is not furtive but open and who seeks to give others her own spirit of wisdom (v 23). Those who spurn the voice of wisdom will experience judgment (vv 29-33).<\/p>\n<h6>Lesson 2: The Rewards of Wisdom (2:1-22)<\/h6>\n<p>While wisdom is ultimately God-given (v 6), people must seek it with an intensity of desire that characterized the psalmist (Prv 2:2-4; cf. Ps 63:1). There is no contradiction here, but a paradox that underlines the fact that God’s gifts are not given lightly but are given to those who, by their attitude of heart and will, merit them. The benefits of wisdom outlined (Prv 2:7-22) have both negative and positive and both material and spiritual elements. The peril of associating with immoral women, which is referred to so frequently in Proverbs, is mentioned for the first time (vv 16-19).<\/p>\n<h6> Lesson 3: The Rewards of Complete Trust in God (3:1-10)<\/h6>\n<p>For the Jew there was always the temptation to try to ensure blessing by an outward show of religion, and verses 9-10 could be misinterpreted. But the context stresses the requirement of heart loyalty and obedience (vv 1-8). “God first” (v 6) is the fundamental need; without this an individual or a nation is impoverished (cf. Hg 1:1-11).<\/p>\n<h6>Lesson 4: The Need for Discipline (3:11-20)<\/h6>\n<p>One of the major themes in Proverbs is discipline, especially that of a father chastising his son (Prv 3:11-12; cf. Heb 12:5-11). The other theme here is the praise of wisdom and the benefits it bestows.<\/p>\n<h6>Lesson 5: Wisdom and Common Sense (3:21-35)<\/h6>\n<p>Wisdom and common sense will result in safety (vv 23-26) and guard against unwise acts (vv 27-32). But the underlying security is found in verse 26: “The <span>Lord<\/span> is your security.”<\/p>\n<h6>Lesson 6: Determination (4:1-9)<\/h6>\n<p>Here the teacher gives his own testimony and shows that he is drawing on the accumulated wisdom of an earlier generation (vv 1-6). There is an emphasis upon determination, with the will resolutely set to gain wisdom, as the verbs in verses 5-9 show.<\/p>\n<h6>Lesson 7: The Straight Path (4:10-19)<\/h6>\n<p>An equal determination is necessary to keep clear of evil men and their pursuits (vv 14-17). Note the graphic description, both beautiful and frightening, of the two paths (vv 18-19).<\/p>\n<h6> Lesson 8: Pursuing Righteousness and Avoiding Evil (4:20-27)<\/h6>\n<p>The single-minded pursuit of righteousness and its corollary, the avoidance of every kind of evil (cf. 1 Thes 5:22), involves our hearing (Prv 4:20), memories (v 21), hearts (vv 21, 23), sight (v 25), and wills (vv 26-27). It means total commitment to God.<\/p>\n<h6>Lesson 9: Sexual Purity (5:1-23)<\/h6>\n<p>In blunt language that cannot possibly be misunderstood, the perils of sexual prostitution and the wisdom of faithfulness within marriage are underscored. In sexual relationships there can be no purely private morality; others are necessarily involved, and God is more than a concerned spectator (v 21).<\/p>\n<h6>Lesson 10: The Things God Hates (6:1-19)<\/h6>\n<p>First (vv 1-5), there is straightforward advice about the need to avoid rash pledges. If one is foolish enough to be already involved, the sensible thing is to swallow one’s pride and extricate oneself as soon as possible. The second lesson—to emulate the ants in their diligent preparation for future need (vv 6-11)—anticipates the contrasting attention later given to the sluggard (22:13; 26:13-16). The third lesson describes in detail the slick, deceitful “con man” (6:12-19). He is to be avoided.<\/p>\n<h6>Lesson 11: Illicit Sexual Relationships (6:20-35)<\/h6>\n<p>This section continues with the subject of illicit sexual relationships, showing God’s attitude to this particular form of sin. The wounded husband will prove a formidable adversary, should he discover infidelity (vv 33-35), and the effect upon the adulterer himself will be utterly disastrous (vv 26-32).<\/p>\n<h6>Lesson 12: The Wiles of the Prostitute (7:1-27)<\/h6>\n<p>This chapter gives a graphic illustration of the wiles of a prostitute. Speciously, the pleasures she offers appear alluring, enhanced by the element of risk, but in fact the night’s adventure invariably proves to be the road to hell (v 27).<\/p>\n<h6>Lesson 13: Wisdom’s Direct Appeal (8:1–9:18)<\/h6>\n<p>In contrast to the smooth-tongued, deadly seductress of chapter 7 and the brazen, loud-mouthed prostitute of 9:13-18, there are two complementary pictures of Wisdom. The first, in 8:1-36, is one of the most remarkable examples of personification in the OT. Wisdom seeks not the ruin of one but the welfare of all (vv 1-5). Wisdom and integrity, righteous conduct and frankness are pictured as inseparable entities (vv 6-13). But there remains an emphasis on the blessings that result from the quest for wisdom (vv 14-21). Kings, judges, and rulers are dependent on her, and success of the most desirable kind is her gift to her followers. Verses 22-31 are virtually a theological explanation for the preeminence of Wisdom, showing her close association with God’s creative activity.<\/p>\n<p>Understandably, many Christians have seen in these verses an anticipation of Christ himself. The NT sees Christ as the answer to two of the most vital religious issues: how does God approach mankind, and how did he create the world? Here is the answer—by Wisdom. The connection may be carried into the next section (vv 33-36), where Wisdom, like Christ in the NT, is seen as the one absolutely essential and desirable thing.<\/p>\n<p>In the second picture of Wisdom (9:1-6), she is seen as a gracious, generous hostess, offering a banquet that issues in life (cf. Jesus’ parable in Lk 14:15-24). A further contrast with the immoral woman in Proverbs 9:13-18 notes, pointedly, that the latter’s guests end up in hell. A series of proverbs on the contrast between the wise and foolish (vv 7-12) come between the two pictures. They show how teachable the wise man is, in contrast to the fool. Once more the true foundation of life is clearly defined (v 10).<\/p>\n<h5>The Collected Proverbs of Solomon: 10:1–22:16<\/h5>\n<p>The 375 proverbs in this section were probably selected from the 3,000 for which Solomon is credited (1 Kgs 4:32). Each verse is a unit, with a contrast or a comparison between its two lines. There are understandable repetitions (e.g., Prv 14:12; 16:25), almost inevitable in a large collection of this kind. The common sense of the proverbial sayings, each of which has been proved in experience, is evident, but one must allow for varying levels; some appear rather mundane and close to worldly wisdom. But taken as a whole, they provide a practical guide, sanctioned by God, for everyday life. Again, it must be stressed that the religious life, based on the law and the covenant relationship, is assumed. God is vitally concerned with the minute details of life, and religious issues are not entirely bypassed (e.g., 10:27-29; 14:27; 15:16, 33; 18:10). This section in Proverbs cannot be read quickly; each verse demands a pause to allow its point to penetrate the mind. Since there is no systematic arrangement of the proverbs, the most helpful way of approach into this section may be by a consideration of the principal themes. It would be a valuable study to collate the references to each subject:<\/p>\n<p> 1. The rewards of the righteous and the end of the ungodly (10:2, 7, 16, 27-30; 11:3-9).<\/p>\n<li> 2. The fool. The three Hebrew words translated “fool” can all have the sense of stubborn rebelliousness as well as dullness of intellect, so “rebel” is often an apt rendering. The fool gives his parents grief and is a menace to society. His mind is completely closed to reason and his unbridled words cause untold damage. In his case, correction is pointless; he is beyond hope.<\/li>\n<li> 3. The simple. The reference here is to the large, uncommitted group, neither fools nor wise, but those who are open to the gentle persuasion of concerned wisdom teachers. The main appeal of this section is to this group rather than to the wise and prudent, who have already “graduated.”<\/li>\n<li> 4. The lazy. This person is often contrasted with the industrious (e.g., 10:4-5) and is mercilessly satirized for his apathy and weak excuses.<\/li>\n<li> 5. The power of words. They can wound or heal (12:18). The stress on honest speech, in contrast to deceitful, thoughtless words, is well illustrated in the same chapter (e.g., 12:6, 13-14, 17-19, 22).<\/li>\n<li> 6. Wisdom. Chapter 13 shows how it may be derived from parents (v 1), the Scriptures (v 13), the class of the wise (v 14), and good company (v 20).<\/li>\n<li> 7. Justice. The stress on this echoes the great prophets. In particular, bribery is condemned (17:8, 23; 18:16), as are false witnesses (19:5, 9, 28), while open-mindedness is commended (18:17).<\/li>\n<li> 8. Neighborliness. Fair-weather “friends” are often referred to (e.g., 19:4-7) and contrasted with the true friend (17:17; 18:24).<\/li>\n<li> 9. Riches and poverty. These conditions are approached in a variety of ways, but always with an emphasis on moral and spiritual rather than merely material prosperity (e.g., 21:6; 22:1, 4). Care for the poor is frequently demanded (21:13)—to be accompanied with the highest motives (22:2).<\/li>\n<li>10. Family life. There is an attractive picture of an ideal family, with its industrious husband, an understanding wife who is a blessing to him (12:4; 14:1; 18:22; 19:14), and obedient children, disciplined when necessary by punishment (13:24; 19:18; 23:13-14).<\/li>\n<h5>The Final Section—More Wise Advice: 22:17–31:31<\/h5>\n<p>While the subjects considered and the general outlook are unchanged, the proverbs in this section are generally longer and there is an evident attempt to group together proverbs dealing with particular subjects—for example, the perils of strong drink (23:29-35). The religious motive of the editor of this section is evident; he writes that people should trust in the Lord (22:19).<\/p>\n<h6>Additional Proverbs: 22:17–24:34<\/h6>\n<p>This may be viewed as a supplement to the previous section dealing further with the subjects of justice, wise business policy, slander, and laziness. The humorous but pointed proverb of the lazy man’s field is the longest in the book.<\/p>\n<h6>Additional Solomonic Proverbs: 25:1–29:27<\/h6>\n<p>From the many Solomonic proverbs not included in the main collection (10:1–22:16), the aides of Hezekiah selected and edited a further group of Solomon’s proverbs. Again, there is evidence of an effort to group related proverbs—for example, the place of kings (25:2-7); unwise litigation (vv 8-10); the fool (26:1-12); laziness (vv 13-16); and the troublemaker (vv 17-27).<\/p>\n<h6>The Wisdom of Agur: 30:1-33<\/h6>\n<p>The humility of the wise man in the presence of an all-wise God emerges clearly in Agur’s introduction (vv 1-4), a passage paralleled in Job 38–39. His teaching method was apparently to confront his students with a number of examples of a point under discussion, the “two . . . three . . . four” method, indicating that the catalogue was not complete and encouraging them to add further illustrations from their own experience. Agur was evidently in close and perceptive touch with life at every level.<\/p>\n<h6>The Wisdom of Lemuel: 31:1-9<\/h6>\n<p>This section, inspired by his mother, deals yet again with sexual relationships, the perils of intoxication, and the need to champion the poor and oppressed. Lemuel’s name, meaning “belonging to God,” probably tells us still more about his mother.<\/p>\n<h6>The Ideal Wife: 31:10-31<\/h6>\n<p>Every verse of this poem, which was possibly anonymous, begins with a successive letter of the Hebrew alphabet, a device that often signified completeness. Coming at the end of Proverbs (a book that is forthright when dealing with the subject of the immoral woman), it gives, in antithesis, a refreshing picture of a cultured, well-to-do housewife and mother. At the same time, it provides an enlightening insight into several facets of contemporary life. As elsewhere in the book, her underlying relationship to God (v 30) results in desirable virtues that include trustworthiness (v 11), immense application (vv 13-19, 24, 27), charity (vv 19-20), foresight (vv 21, 25), wisdom, and kindness (v 26).<\/p>\n<p><em>See also<\/em> Poetry, Biblical; Solomon (Person); Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PROVERBS, B<span>ook of<\/span><\/h3>\n<p>Third poetical book in the OT. A collection of striking, epigrammatic expressions concerning practical wisdom by example, warning, or precept.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<p>While there is an underlying unity of thought in the book of Proverbs, there is no presumption of unity of authorship, since the writers of the seven or more sections into which the book is divided are, in most cases, clearly noted.<\/p>\n<h5>1:1–9:18<\/h5>\n<p>There is a division of opinion as to whether the opening verse refers to the Solomonic authorship of this section or whether it simply underscores the name of the main contributor to the entire book. It is objected that the man who wrote so carefully about the danger of promiscuous relationships with immoral women—one of the main themes of this section—is not likely to be Solomon, who failed significantly in the matter of mixed marriages (1 Kgs 11:1-8). There are flaws in such an argument. One may be capable of giving excellent advice without necessarily having the strength of character to follow it oneself, and there is a distinction between the seductive prostitutes or adulteresses of Proverbs 5:1-21, 6:20-35, 7:1-27 and Solomon’s polygamous but respectable relationships. However, the question of authorship is probably best left open. Those who question the Solomonic origin of this section regard 1:2-7 as setting out the purpose of the whole book. Proverbs 1:8–9:18 is a series of 13 practical discourses on wisdom, lovingly and honestly given as by a father to a son. This provides an indispensable foundation for the more popular proverbial teaching in the remainder of the book.<\/p>\n<h5>10:1–22:16<\/h5>\n<p>Solomon is specifically noted as the author or compiler of this main section of Proverbs. The probability that he played a major part in the production of the book of Proverbs finds strong support in the historical books. Soon after his coronation he was endowed with the spirit of wisdom—in response to his request (1 Kgs 3:5-14). The incident concerning the two prostitutes (vv 16-28) provided public proof of this. His universal reputation, especially in connection with proverbial wisdom, is attested to in 1 Kings 4:29-34 and in the visit of the queen of Sheba (10:1-13).<\/p>\n<h5>22:17–24:34<\/h5>\n<p>The title “the words of the wise” (Prv 22:17, <span>neb<\/span>) is incorporated into the opening verse of this section. An evident difference of style, replacing the simple, one-verse proverb by a more discursive approach that deals with a subject over several verses, and the title of the next subsection “These also are sayings of the wise” (24:23), strongly suggest the independence of this collection. Of major interest is the remarkably close parallel between 22:17–23:11 and the Egyptian book of Amenemope, which has been dated variously between the 13th and 7th centuries <span>BC<\/span>. Scholars have detected as many as 30 connections between the two. Most think that this section in Proverbs is an adaptation of an Egyptian original (such selection and modification being entirely congruous with the doctrine of inspiration). However, a minority of scholars, including several prominent Egyptologists, argue persuasively on the basis of grammatical structure that Amenemope is derived from a Hebrew original.<\/p>\n<h5>25:1–29:27<\/h5>\n<p>Some material of Solomon’s has here been edited and incorporated by “the men of Hezekiah king of Judah” (25:1). In this section there is a tendency to group together proverbs dealing with specific subjects—for example, the relationship between a king and his subjects (vv 2-7), the lazy man (26:13-16), and the mischief maker (vv 17-27). Solomon and Hezekiah were frequently linked together in Jewish thought (e.g., 2 Chr 30:26), and rabbinic tradition credited Hezekiah with the production of both Proverbs and Ecclesiastes. The national prestige during the reigns of both kings would have been conducive to literary pursuits.<\/p>\n<h5>30:1-33<\/h5>\n<p>Nothing is known of Agur, of his father, Jakeh of Massa, or of the two other characters mentioned, Ithiel and Ucal. According to Genesis 25:14, Massa was one of the 12 sons of Ishmael, and it is likely that Agur came from north Arabia, an area traditionally renowned for its wisdom.<\/p>\n<h5>31:1-9<\/h5>\n<p>Lemuel, the author of this section, also came from Massa, but apart from this is unknown. The inclusion of wisdom sayings from sources outside Israel illustrates the international connections of the wisdom movement during the period of the monarchy.<\/p>\n<h5>31:10-31<\/h5>\n<p>It is possible that Lemuel’s authorship includes this superb acrostic poem on the ideal wife; its inspiration may have come from his mother, like the earlier section. But the pattern of life would fit more easily into the context of a prosperous, agricultural community in Palestine rather than in an Arabian nomadic or seminomadic community. For this reason, most scholars regard the poem as anonymous.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The larger part of the book may, with confidence, be ascribed to Solomon (ruled c. 970–930 <span>BC<\/span>). But the considerable contribution of Hezekiah and his men rules out a date for the completion of the book before 700 <span>BC<\/span>. The inclusion of sections by non-Israelites, like Agur and Lemuel, is more likely in the preexilic period, with its wider international interests, than in the more particularistic atmosphere of postexilic Judaism. Probably the final, sophisticated acrostic poem was the last section to be included, but there is nothing in the book that demands a date later than the early seventh century <span>BC<\/span>. In rabbinic tradition Proverbs was invariably grouped with Psalms and Job in the third section of the Jewish canon, the Writings or Holy Books. While the content of the Writings was not authoritatively finalized until the end of the first century <span>AD<\/span>, it is likely that Proverbs was accepted as inspired long before this, as witnessed by its inclusion in the Septuagint, the principal Greek translation. The order in our English versions may have been influenced by the rabbinic tradition that linked the books of Job, Psalms, and Proverbs with Moses, David, and Hezekiah, respectively.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Proverbs is included in the OT corpus of books known as the Wisdom Literature. This corpus is further represented in Scripture by the books of Job and Ecclesiastes and some of the Psalms (e.g., Pss 1, 37, 73, 119). Proverbs represents one major class of this literature. Individual proverbs contain sharp, practical applications of wisdom covering many facets of life. Job and Ecclesiastes focus on one major problem, or a group of interrelated problems, in monologue or dialogue form.<\/p>\n<p>In the ancient Near East, wisdom was originally connected with all skills, manual as well as intellectual, and was considered to be the gift of the gods. Gradually it acquired a dominantly intellectual significance, particularly in a cultic setting, in such magical or semimagical arts as exorcism. A wide range of wisdom literature from Egypt, Canaan, and Mesopotamia, of the two basic types noted in the preceding paragraph, has survived, making it possible to see its Hebrew counterpart against this background. There is no duplication, however, and the spirit of the Hebrew Wisdom Literature is markedly superior to anything comparable in the ancient world. This is due principally to the strong religious foundation in Israel, where wisdom’s first step was to trust and revere the Lord (Prv 1:7).<\/p>\n<p>When Israel emerged as a nation in the Mosaic period, it was in a world where individuals or groups of “the wise” already existed. Israel shared this inheritance, with both men and women being involved, as witnessed by the wise women of Tekoa and Abel in Beth-maacah (2 Sm 14:2; 20:16) and the professional military or civic court counselors Ahithophel and Hushai (2 Sm 15:1-2, 31; 16:15-19). Proverbs shows this group of “the wise” at its best; the life of uprightness, diligence, honesty, and self-control that it advocates sets a standard of morality that accords with the law on which it was based. But it is probable that many proverbs predate the emergence of a class of the wise. Most communities develop their own collections of short, witty sayings that express practical wisdom and form a store of primitive philosophy. Solomon’s part in giving definitive shape to Israel’s proverbs (1 Kgs 4:32) has already been noted. The antithetic form of Hebrew poetry, where the parallelism of the second line allows either a sharp contrast (as generally in Proverbs 10–15) or further support (i.e., synonymous parallelism, as in chs 16–22) is an ideal medium for the proverb. When the class of “the wise” developed, this popular wisdom became part of their provenance.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Close Relationship between Religion and Everyday Life<\/h5>\n<p>While the general tone of Proverbs is dominantly rational, the importance of fearing (showing reverence to) the Lord is stressed throughout the book (1:7; 2:5; 3:7; 8:13; etc.). This “fear of the Lord” is one of the main definitions of religion in the OT, the other being “the knowledge of God” stressed especially by Hosea and Jeremiah (Jer 9:24; Hos 4:1). Both are found in parallel in Proverbs 2:5 and 9:10. Far from there being an unbridgeable gap between religion and the secular world, Proverbs shows the results, in noble character and harmonious, happy homes, when the whole of life is brought under God’s control. A danger exists when the moral elements are taken in isolation from the religious foundation that is assumed throughout. Then the pursuit for happiness or success can become selfish, inward-looking, and ultimately self-defeating.<\/p>\n<h5>Proverbs and the Prophetic Movement<\/h5>\n<p>There are many similarities between Proverbs and the Prophets, including a down-to-earth realism; a championing of the poor and underprivileged groups (e.g., 14:31); a realization of the inefficacy of sacrifice apart from morality (15:8; 21:27); and an emphasis on the individual, which was sometimes overlooked because of the strong sense of corporate identity within the covenant community. Jeremiah and Ezekiel, especially, restated strongly the theme of individual responsibility (Jer 31:29-30; Ez 18). But there is a vital difference that Proverbs shares with the remainder of biblical Wisdom Literature, namely, the absence of any clear, historical reference to Israel’s election and covenant relationship with God. This was the consistent point of appeal of the great preexilic prophets. Similarly, Jerusalem and its temple theology are not mentioned, although the wisdom movement, especially as reflected in Proverbs, flourished under the patronage of the Davidic monarchy. Even the name Israel does not occur. This has lent strength to the view that Proverbs is the clearest and most comprehensive manual of universal, practical ethics existing in the ancient world. An educated contemporary Egyptian would have found Proverbs readily comprehensible and uplifting, and although this was not its primary purpose, the book still has a strong appeal to the moral non-Christian.<\/p>\n<h5>Proverbs and Deuteronomy<\/h5>\n<p>Proverbs shares many features with the book of Deuteronomy, especially its emphasis on retribution and reward (Prv 2:22; 3:9-10; 10:27-30; cf. Dt 28). This doctrine could be perverted into an invariable equation: the righteous are always rewarded and the wicked are always punished. That is a view against which Job (Jb 21:7-34) and Jeremiah (Jer 12:1-4) protested strongly. It could also result in a hypocritical, self-seeking approach; I want the blessings promised (e.g., Prv 3:9-10), therefore I will “honor” God in the matter of tithes. This substitution of an outward show for the inward dynamic of love, gratitude, and faith was often the curse of Israel’s formalized religion. However, the principle itself—that those who honor God and live in cooperation with him and his laws are generally those who are God-blessed (not necessarily in material terms)—is a scriptural one, and the authors of Proverbs must not be blamed for the perversions that arose subsequently.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction: 1:1-7<\/h5>\n<p>Proverbs 1:1-7 sets out the purpose of the wisdom movement in Israel. The subtitle of the whole book is found in verse 2: “The purpose of these proverbs is to teach people wisdom and discipline, and to help them understand wise sayings” (<span>nlt<\/span>). The question of the authorship of this section has already been discussed, but there is certainly nothing incongruous about Solomon’s authorship. In the earlier part of his reign, Solomon showed a deep longing for the wisdom that was required to govern his people rightly (1 Kgs 3:7-9), and there is the earnest desire here that his subjects might have a similar understanding. Verses 1-6 form one sentence in Hebrew and include no fewer than 11 different aspects of wisdom. The first of them, “wisdom,” occurs 37 times in Proverbs and indicates an informed, skillful use of knowledge. It is only by taking the first step of trusting in the Lord that a person can enter into wisdom. Morality is not situational, nor an absolute in itself; it requires an unchanging point of reference that can only be found in God.<\/p>\n<h5>Lessons on Wisdom: 1:8–9:18<\/h5>\n<p>This section is composed of 13 distinct lessons on wisdom, most of which are introduced by “My son” or something similar. The final lesson (8:1–9:18) is given by Wisdom herself. This method indicates the warm, personal relationship between the teacher and his pupils, who, in the ancient Near East, would be exclusively male. A similar style is found in both Egyptian and Mesopotamian wisdom literature and could well have been adopted by Solomon, who, in the humility and God-fearing concern for the national well-being of his earlier years, would have been a teacher par excellence.<\/p>\n<h6>Lesson 1: Avoiding Evil Companions (1:8-33)<\/h6>\n<p>Three voices are raised: (1) the specious voice of those who promise quick gains by violence (vv 10-14); (2) the wise man himself (vv 15-19), who reinforces the advice of parents patiently given over the years (vv 8-9) and who advocates a clean break with violent men doomed to a violent end; and (3) Wisdom (vv 20-33), whose appeal is not furtive but open and who seeks to give others her own spirit of wisdom (v 23). Those who spurn the voice of wisdom will experience judgment (vv 29-33).<\/p>\n<h6>Lesson 2: The Rewards of Wisdom (2:1-22)<\/h6>\n<p>While wisdom is ultimately God-given (v 6), people must seek it with an intensity of desire that characterized the psalmist (Prv 2:2-4; cf. Ps 63:1). There is no contradiction here, but a paradox that underlines the fact that God’s gifts are not given lightly but are given to those who, by their attitude of heart and will, merit them. The benefits of wisdom outlined (Prv 2:7-22) have both negative and positive and both material and spiritual elements. The peril of associating with immoral women, which is referred to so frequently in Proverbs, is mentioned for the first time (vv 16-19).<\/p>\n<h6> Lesson 3: The Rewards of Complete Trust in God (3:1-10)<\/h6>\n<p>For the Jew there was always the temptation to try to ensure blessing by an outward show of religion, and verses 9-10 could be misinterpreted. But the context stresses the requirement of heart loyalty and obedience (vv 1-8). “God first” (v 6) is the fundamental need; without this an individual or a nation is impoverished (cf. Hg 1:1-11).<\/p>\n<h6>Lesson 4: The Need for Discipline (3:11-20)<\/h6>\n<p>One of the major themes in Proverbs is discipline, especially that of a father chastising his son (Prv 3:11-12; cf. Heb 12:5-11). The other theme here is the praise of wisdom and the benefits it bestows.<\/p>\n<h6>Lesson 5: Wisdom and Common Sense (3:21-35)<\/h6>\n<p>Wisdom and common sense will result in safety (vv 23-26) and guard against unwise acts (vv 27-32). But the underlying security is found in verse 26: “The <span>Lord<\/span> is your security.”<\/p>\n<h6>Lesson 6: Determination (4:1-9)<\/h6>\n<p>Here the teacher gives his own testimony and shows that he is drawing on the accumulated wisdom of an earlier generation (vv 1-6). There is an emphasis upon determination, with the will resolutely set to gain wisdom, as the verbs in verses 5-9 show.<\/p>\n<h6>Lesson 7: The Straight Path (4:10-19)<\/h6>\n<p>An equal determination is necessary to keep clear of evil men and their pursuits (vv 14-17). Note the graphic description, both beautiful and frightening, of the two paths (vv 18-19).<\/p>\n<h6> Lesson 8: Pursuing Righteousness and Avoiding Evil (4:20-27)<\/h6>\n<p>The single-minded pursuit of righteousness and its corollary, the avoidance of every kind of evil (cf. 1 Thes 5:22), involves our hearing (Prv 4:20), memories (v 21), hearts (vv 21, 23), sight (v 25), and wills (vv 26-27). It means total commitment to God.<\/p>\n<h6>Lesson 9: Sexual Purity (5:1-23)<\/h6>\n<p>In blunt language that cannot possibly be misunderstood, the perils of sexual prostitution and the wisdom of faithfulness within marriage are underscored. In sexual relationships there can be no purely private morality; others are necessarily involved, and God is more than a concerned spectator (v 21).<\/p>\n<h6>Lesson 10: The Things God Hates (6:1-19)<\/h6>\n<p>First (vv 1-5), there is straightforward advice about the need to avoid rash pledges. If one is foolish enough to be already involved, the sensible thing is to swallow one’s pride and extricate oneself as soon as possible. The second lesson—to emulate the ants in their diligent preparation for future need (vv 6-11)—anticipates the contrasting attention later given to the sluggard (22:13; 26:13-16). The third lesson describes in detail the slick, deceitful “con man” (6:12-19). He is to be avoided.<\/p>\n<h6>Lesson 11: Illicit Sexual Relationships (6:20-35)<\/h6>\n<p>This section continues with the subject of illicit sexual relationships, showing God’s attitude to this particular form of sin. The wounded husband will prove a formidable adversary, should he discover infidelity (vv 33-35), and the effect upon the adulterer himself will be utterly disastrous (vv 26-32).<\/p>\n<h6>Lesson 12: The Wiles of the Prostitute (7:1-27)<\/h6>\n<p>This chapter gives a graphic illustration of the wiles of a prostitute. Speciously, the pleasures she offers appear alluring, enhanced by the element of risk, but in fact the night’s adventure invariably proves to be the road to hell (v 27).<\/p>\n<h6>Lesson 13: Wisdom’s Direct Appeal (8:1–9:18)<\/h6>\n<p>In contrast to the smooth-tongued, deadly seductress of chapter 7 and the brazen, loud-mouthed prostitute of 9:13-18, there are two complementary pictures of Wisdom. The first, in 8:1-36, is one of the most remarkable examples of personification in the OT. Wisdom seeks not the ruin of one but the welfare of all (vv 1-5). Wisdom and integrity, righteous conduct and frankness are pictured as inseparable entities (vv 6-13). But there remains an emphasis on the blessings that result from the quest for wisdom (vv 14-21). Kings, judges, and rulers are dependent on her, and success of the most desirable kind is her gift to her followers. Verses 22-31 are virtually a theological explanation for the preeminence of Wisdom, showing her close association with God’s creative activity.<\/p>\n<p>Understandably, many Christians have seen in these verses an anticipation of Christ himself. The NT sees Christ as the answer to two of the most vital religious issues: how does God approach mankind, and how did he create the world? Here is the answer—by Wisdom. The connection may be carried into the next section (vv 33-36), where Wisdom, like Christ in the NT, is seen as the one absolutely essential and desirable thing.<\/p>\n<p>In the second picture of Wisdom (9:1-6), she is seen as a gracious, generous hostess, offering a banquet that issues in life (cf. Jesus’ parable in Lk 14:15-24). A further contrast with the immoral woman in Proverbs 9:13-18 notes, pointedly, that the latter’s guests end up in hell. A series of proverbs on the contrast between the wise and foolish (vv 7-12) come between the two pictures. They show how teachable the wise man is, in contrast to the fool. Once more the true foundation of life is clearly defined (v 10).<\/p>\n<h5>The Collected Proverbs of Solomon: 10:1–22:16<\/h5>\n<p>The 375 proverbs in this section were probably selected from the 3,000 for which Solomon is credited (1 Kgs 4:32). Each verse is a unit, with a contrast or a comparison between its two lines. There are understandable repetitions (e.g., Prv 14:12; 16:25), almost inevitable in a large collection of this kind. The common sense of the proverbial sayings, each of which has been proved in experience, is evident, but one must allow for varying levels; some appear rather mundane and close to worldly wisdom. But taken as a whole, they provide a practical guide, sanctioned by God, for everyday life. Again, it must be stressed that the religious life, based on the law and the covenant relationship, is assumed. God is vitally concerned with the minute details of life, and religious issues are not entirely bypassed (e.g., 10:27-29; 14:27; 15:16, 33; 18:10). This section in Proverbs cannot be read quickly; each verse demands a pause to allow its point to penetrate the mind. Since there is no systematic arrangement of the proverbs, the most helpful way of approach into this section may be by a consideration of the principal themes. It would be a valuable study to collate the references to each subject:<\/p>\n<p> 1. The rewards of the righteous and the end of the ungodly (10:2, 7, 16, 27-30; 11:3-9).<\/p>\n<li> 2. The fool. The three Hebrew words translated “fool” can all have the sense of stubborn rebelliousness as well as dullness of intellect, so “rebel” is often an apt rendering. The fool gives his parents grief and is a menace to society. His mind is completely closed to reason and his unbridled words cause untold damage. In his case, correction is pointless; he is beyond hope.<\/li>\n<li> 3. The simple. The reference here is to the large, uncommitted group, neither fools nor wise, but those who are open to the gentle persuasion of concerned wisdom teachers. The main appeal of this section is to this group rather than to the wise and prudent, who have already “graduated.”<\/li>\n<li> 4. The lazy. This person is often contrasted with the industrious (e.g., 10:4-5) and is mercilessly satirized for his apathy and weak excuses.<\/li>\n<li> 5. The power of words. They can wound or heal (12:18). The stress on honest speech, in contrast to deceitful, thoughtless words, is well illustrated in the same chapter (e.g., 12:6, 13-14, 17-19, 22).<\/li>\n<li> 6. Wisdom. Chapter 13 shows how it may be derived from parents (v 1), the Scriptures (v 13), the class of the wise (v 14), and good company (v 20).<\/li>\n<li> 7. Justice. The stress on this echoes the great prophets. In particular, bribery is condemned (17:8, 23; 18:16), as are false witnesses (19:5, 9, 28), while open-mindedness is commended (18:17).<\/li>\n<li> 8. Neighborliness. Fair-weather “friends” are often referred to (e.g., 19:4-7) and contrasted with the true friend (17:17; 18:24).<\/li>\n<li> 9. Riches and poverty. These conditions are approached in a variety of ways, but always with an emphasis on moral and spiritual rather than merely material prosperity (e.g., 21:6; 22:1, 4). Care for the poor is frequently demanded (21:13)—to be accompanied with the highest motives (22:2).<\/li>\n<li>10. Family life. There is an attractive picture of an ideal family, with its industrious husband, an understanding wife who is a blessing to him (12:4; 14:1; 18:22; 19:14), and obedient children, disciplined when necessary by punishment (13:24; 19:18; 23:13-14).<\/li>\n<h5>The Final Section—More Wise Advice: 22:17–31:31<\/h5>\n<p>While the subjects considered and the general outlook are unchanged, the proverbs in this section are generally longer and there is an evident attempt to group together proverbs dealing with particular subjects—for example, the perils of strong drink (23:29-35). The religious motive of the editor of this section is evident; he writes that people should trust in the Lord (22:19).<\/p>\n<h6>Additional Proverbs: 22:17–24:34<\/h6>\n<p>This may be viewed as a supplement to the previous section dealing further with the subjects of justice, wise business policy, slander, and laziness. The humorous but pointed proverb of the lazy man’s field is the longest in the book.<\/p>\n<h6>Additional Solomonic Proverbs: 25:1–29:27<\/h6>\n<p>From the many Solomonic proverbs not included in the main collection (10:1–22:16), the aides of Hezekiah selected and edited a further group of Solomon’s proverbs. Again, there is evidence of an effort to group related proverbs—for example, the place of kings (25:2-7); unwise litigation (vv 8-10); the fool (26:1-12); laziness (vv 13-16); and the troublemaker (vv 17-27).<\/p>\n<h6>The Wisdom of Agur: 30:1-33<\/h6>\n<p>The humility of the wise man in the presence of an all-wise God emerges clearly in Agur’s introduction (vv 1-4), a passage paralleled in Job 38–39. His teaching method was apparently to confront his students with a number of examples of a point under discussion, the “two . . . three . . . four” method, indicating that the catalogue was not complete and encouraging them to add further illustrations from their own experience. Agur was evidently in close and perceptive touch with life at every level.<\/p>\n<h6>The Wisdom of Lemuel: 31:1-9<\/h6>\n<p>This section, inspired by his mother, deals yet again with sexual relationships, the perils of intoxication, and the need to champion the poor and oppressed. Lemuel’s name, meaning “belonging to God,” probably tells us still more about his mother.<\/p>\n<h6>The Ideal Wife: 31:10-31<\/h6>\n<p>Every verse of this poem, which was possibly anonymous, begins with a successive letter of the Hebrew alphabet, a device that often signified completeness. Coming at the end of Proverbs (a book that is forthright when dealing with the subject of the immoral woman), it gives, in antithesis, a refreshing picture of a cultured, well-to-do housewife and mother. At the same time, it provides an enlightening insight into several facets of contemporary life. As elsewhere in the book, her underlying relationship to God (v 30) results in desirable virtues that include trustworthiness (v 11), immense application (vv 13-19, 24, 27), charity (vv 19-20), foresight (vv 21, 25), wisdom, and kindness (v 26).<\/p>\n<p><em>See also<\/em> Poetry, Biblical; Solomon (Person); Wisdom; Wisdom Literature.<\/p>","summary_ro":"PROVERBS, Book of Third poetical book in the OT. A collection of striking, epigrammatic expressions concerning practical wisdom by example, warning, or precept. Preview • Authors • Date • Background • Purpose and Theology • Content Authors While there is an underlying unity of thought in the book of Proverbs, there is no presumption of unity of authorship, since the writers of the seven or more sections into which the book is divided are, in most cases, clearly noted. 1:1–9:18 There is a divi...","summary_en":"PROVERBS, Book of Third poetical book in the OT. A collection of striking, epigrammatic expressions concerning practical wisdom by example, warning, or precept. Preview • Authors • Date • Background • Purpose and Theology • Content Authors While there is an underlying unity of thought in the book of Proverbs, there is no presumption of unity of authorship, since the writers of the seven or more sections into which the book is divided are, in most cases, clearly noted. 1:1–9:18 There is a divi...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32027,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38590,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Word, Word of God, Words of God","title_en":"Word, Word of God, Words of God","content_ro":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","content_en":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","summary_ro":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","summary_en":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","content_en":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","summary_ro":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","summary_en":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","content_en":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","summary_ro":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","summary_en":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","content_en":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","summary_ro":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","summary_en":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","content_en":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","summary_ro":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","summary_en":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","content_en":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","summary_ro":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","summary_en":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","content_en":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","summary_ro":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","summary_en":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","content_en":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","summary_ro":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","summary_en":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","content_en":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","summary_ro":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","summary_en":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","content_en":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","summary_ro":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","summary_en":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132935,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","content_en":"<p><strong>Ps 119<\/strong> This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.<\/p>","summary_ro":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","summary_en":"Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","content_en":"<p><strong>119:1-8<\/strong> <span class=\"hebrew\" lang=\"he\">Aleph<\/span> (<span class=\"hebrew\" lang=\"he\">א<\/span>): God, the author of these <em>instructions<\/em><em>,<\/em> commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.<\/p>","summary_ro":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","summary_en":"119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:1","title_en":"Study Note: Psalmi 119:1","content_ro":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","content_en":"<p><strong>119:1-4<\/strong> The wise are happy. They are <em>people of integrity<\/em> (see 84:11) who <em>follow<\/em> the path of divine instruction. They <em>obey<\/em> God’s revelation and <em>search<\/em> for it <em>with all their hearts<\/em> (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.<\/p>","summary_ro":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","summary_en":"119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89316,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92538,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116942,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120164,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144568,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144648,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147790,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":22698,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:4","title_en":"Study Note: Psalmi 119:4","content_ro":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","content_en":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","summary_ro":"119:4 To keep God’s commandments means to guard them by obeying them.","summary_en":"119:4 To keep God’s commandments means to guard them by obeying them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:4","title_en":"Study Note: Psalmi 119:4","content_ro":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","content_en":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","summary_ro":"119:4 To keep God’s commandments means to guard them by obeying them.","summary_en":"119:4 To keep God’s commandments means to guard them by obeying them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:4","title_en":"Study Note: Psalmi 119:4","content_ro":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","content_en":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","summary_ro":"119:4 To keep God’s commandments means to guard them by obeying them.","summary_en":"119:4 To keep God’s commandments means to guard them by obeying them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:4","title_en":"Study Note: Psalmi 119:4","content_ro":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","content_en":"<p><strong>119:4<\/strong> To <em>keep<\/em> God’s <em>commandments<\/em> means to guard them by obeying them.<\/p>","summary_ro":"119:4 To keep God’s commandments means to guard them by obeying them.","summary_en":"119:4 To keep God’s commandments means to guard them by obeying them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":63403,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91029,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118655,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146281,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":50061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","content_en":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","summary_ro":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","summary_en":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50062,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","content_en":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","summary_ro":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","summary_en":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","content_en":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","summary_ro":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","summary_en":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","content_en":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","summary_ro":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","summary_en":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","content_en":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","summary_ro":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","summary_en":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","content_en":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","summary_ro":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","summary_en":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","content_en":"<p><strong>119:9-16<\/strong> <span class=\"hebrew\" lang=\"he\">Beth<\/span> (<span class=\"hebrew\" lang=\"he\">ב<\/span>): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).<\/p>","summary_ro":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","summary_en":"119:9-16 Beth (ב): The psalmist is determined to pursue purity and encourages the cultivation of wisdom through God’s principles (119:9) and instructions (119:10-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:9","title_en":"Study Note: Psalmi 119:9","content_ro":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","content_en":"<p><strong>119:9<\/strong> A <em>young person<\/em> tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To <em>stay pure<\/em> means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.<\/p>","summary_ro":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","summary_en":"119:9 A young person tends toward foolishness (Prov 22:15) and can easily make mistakes that destroy his life (Prov 7:6-23). Youth is also the best time to develop personal discipline and pursue wisdom (see Ps 34:11; Prov 1:4). • To stay pure means to remain uncorrupted by wickedness and sin and to develop the integrity of life defined in Ps 15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62253,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89879,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117017,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117505,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144643,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145131,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":50063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:10","title_en":"Study Note: Psalmi 119:10","content_ro":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","content_en":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","summary_ro":"119:10 The student asks God the teacher to discipline him so that he will not wander.","summary_en":"119:10 The student asks God the teacher to discipline him so that he will not wander.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:10","title_en":"Study Note: Psalmi 119:10","content_ro":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","content_en":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","summary_ro":"119:10 The student asks God the teacher to discipline him so that he will not wander.","summary_en":"119:10 The student asks God the teacher to discipline him so that he will not wander.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:10","title_en":"Study Note: Psalmi 119:10","content_ro":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","content_en":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","summary_ro":"119:10 The student asks God the teacher to discipline him so that he will not wander.","summary_en":"119:10 The student asks God the teacher to discipline him so that he will not wander.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:10","title_en":"Study Note: Psalmi 119:10","content_ro":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","content_en":"<p><strong>119:10<\/strong> The student asks God the teacher to discipline him so that he will not <em>wander<\/em>.<\/p>","summary_ro":"119:10 The student asks God the teacher to discipline him so that he will not wander.","summary_en":"119:10 The student asks God the teacher to discipline him so that he will not wander.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":67676,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122928,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150554,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":50064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:14","title_en":"Study Note: Psalmi 119:14","content_ro":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","content_en":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","summary_ro":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","summary_en":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:14","title_en":"Study Note: Psalmi 119:14","content_ro":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","content_en":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","summary_ro":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","summary_en":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:14","title_en":"Study Note: Psalmi 119:14","content_ro":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","content_en":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","summary_ro":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","summary_en":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:14","title_en":"Study Note: Psalmi 119:14","content_ro":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","content_en":"<p><strong>119:14<\/strong> God’s wisdom is far greater than any <em>riches<\/em> humans seek (119:72, 127; Prov 3:14-15).<\/p>","summary_ro":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","summary_en":"119:14 God’s wisdom is far greater than any riches humans seek (119:72, 127; Prov 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":22702,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:15","title_en":"Study Note: Psalmi 119:15","content_ro":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","content_en":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","summary_ro":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","summary_en":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:15","title_en":"Study Note: Psalmi 119:15","content_ro":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","content_en":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","summary_ro":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","summary_en":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:15","title_en":"Study Note: Psalmi 119:15","content_ro":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","content_en":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","summary_ro":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","summary_en":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:15","title_en":"Study Note: Psalmi 119:15","content_ro":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","content_en":"<p><strong>119:15<\/strong> The way of wisdom includes meditating on God’s <em>ways<\/em> (see 119:1, 3). The wise reflect on the implications of God’s word.<\/p>","summary_ro":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","summary_en":"119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62244,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89870,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117496,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145122,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":50066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","content_en":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","summary_ro":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","summary_en":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","content_en":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","summary_ro":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","summary_en":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","content_en":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","summary_ro":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","summary_en":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","content_en":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","summary_ro":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","summary_en":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","content_en":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","summary_ro":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","summary_en":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","content_en":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","summary_ro":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","summary_en":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","content_en":"<p><strong>119:17-24<\/strong> <span class=\"hebrew\" lang=\"he\">Gimel<\/span> (<span class=\"hebrew\" lang=\"he\">ג<\/span>): Like a <em>foreigner<\/em> in hostile territory, God’s <em>servant<\/em> needs God’s guidance.<\/p>","summary_ro":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","summary_en":"119:17-24 Gimel (ג): Like a foreigner in hostile territory, God’s servant needs God’s guidance.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132945,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:17","title_en":"Study Note: Psalmi 119:17","content_ro":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","content_en":"<p><strong>119:17-18<\/strong> The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to <em>see<\/em> the wonderful truths found in God’s instructions.<\/p>","summary_ro":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","summary_en":"119:17-18 The psalmist seeks to please the Lord with a full and obedient life of praise (118:17; 119:25, 77, 116, 144, 175). Only the Lord can remove his adversaries and enable him to see the wonderful truths found in God’s instructions.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":50068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:20","title_en":"Study Note: Psalmi 119:20","content_ro":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","content_en":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","summary_ro":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","summary_en":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:20","title_en":"Study Note: Psalmi 119:20","content_ro":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","content_en":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","summary_ro":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","summary_en":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:20","title_en":"Study Note: Psalmi 119:20","content_ro":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","content_en":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","summary_ro":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","summary_en":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:20","title_en":"Study Note: Psalmi 119:20","content_ro":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","content_en":"<p><strong>119:20-21<\/strong> The <em>arrogant<\/em> are probably those who mock the psalmist (119:22-23).<\/p>","summary_ro":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","summary_en":"119:20-21 The arrogant are probably those who mock the psalmist (119:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":50069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:23","title_en":"Study Note: Psalmi 119:23","content_ro":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","content_en":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","summary_ro":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","summary_en":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:23","title_en":"Study Note: Psalmi 119:23","content_ro":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","content_en":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","summary_ro":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","summary_en":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:23","title_en":"Study Note: Psalmi 119:23","content_ro":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","content_en":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","summary_ro":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","summary_en":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132947,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:23","title_en":"Study Note: Psalmi 119:23","content_ro":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","content_en":"<p><strong>119:23-24<\/strong> Those who <em>meditate<\/em> on God’s instructions receive <em>wise advice<\/em> from them.<\/p>","summary_ro":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","summary_en":"119:23-24 Those who meditate on God’s instructions receive wise advice from them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":50070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:25","title_en":"Study Note: Psalmi 119:25","content_ro":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","content_en":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","summary_ro":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","summary_en":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:25","title_en":"Study Note: Psalmi 119:25","content_ro":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","content_en":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","summary_ro":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","summary_en":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:25","title_en":"Study Note: Psalmi 119:25","content_ro":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","content_en":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","summary_ro":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","summary_en":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132948,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:25","title_en":"Study Note: Psalmi 119:25","content_ro":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","content_en":"<p><strong>119:25-32<\/strong> <span class=\"hebrew\" lang=\"he\">Daleth<\/span> (<span class=\"hebrew\" lang=\"he\">ד<\/span>): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).<\/p>","summary_ro":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","summary_en":"119:25-32 Daleth (ד): Though the poet feels anguish and sorrow, he entreats the Lord to revive him because he wants to obey the Lord. Suffering and death may result from the Lord’s chastening (118:17-18; 119:67, 71, 75), but his instruction revives the weary soul (see 119:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":50071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:29","title_en":"Study Note: Psalmi 119:29","content_ro":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","content_en":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","summary_ro":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","summary_en":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:29","title_en":"Study Note: Psalmi 119:29","content_ro":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","content_en":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","summary_ro":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","summary_en":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:29","title_en":"Study Note: Psalmi 119:29","content_ro":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","content_en":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","summary_ro":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","summary_en":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:29","title_en":"Study Note: Psalmi 119:29","content_ro":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","content_en":"<p><strong>119:29<\/strong> <em>lying to myself:<\/em> Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a <em>privilege<\/em>, not a right.<\/p>","summary_ro":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","summary_en":"119:29 lying to myself: Self-deception is a fruit of sinful human nature (Jer 17:9); it leads to folly. • Access to God’s word is a privilege, not a right.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":50072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:33","title_en":"Study Note: Psalmi 119:33","content_ro":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","content_en":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","summary_ro":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","summary_en":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77698,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:33","title_en":"Study Note: Psalmi 119:33","content_ro":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","content_en":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","summary_ro":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","summary_en":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:33","title_en":"Study Note: Psalmi 119:33","content_ro":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","content_en":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","summary_ro":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","summary_en":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132950,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:33","title_en":"Study Note: Psalmi 119:33","content_ro":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","content_en":"<p><strong>119:33-40<\/strong> <span class=\"hebrew\" lang=\"he\">He<\/span> (<span class=\"hebrew\" lang=\"he\">ה<\/span>): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.<\/p>","summary_ro":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","summary_en":"119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61766,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89392,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117018,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144644,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":28992,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Path","title_en":"Path","content_ro":"<h3>PATH<\/h3>\n<p>A worn track or road. “Path(s)” and “pathway(s)” are used to translate a variety of words used in the Bible: (1) a well-trodden and much-used roadway (Gn 49:17; Pss 16:11; 139:3; Prv 2:8, 19); (2) a thoroughfare or highway (Is 59:7; Jl 2:8); (3) a beaten track as across fields, over hills, and through valleys (Jb 30:13; Ps 119:35; Prv 3:17); (4) a track or passage in which the idea of flowing along is included (Ps 77:19; Jer 18:15); (5) a circular path, as in a trench or in a parapet (Ps 65:11; Prv 2:9); and (6) a narrow passage, as through a hole (Nm 22:24). “Path” is used to translate the Greek words meaning a worn track (Mt 3:3; Mk 1:3; Lk 3:4) and a wheel rut (Heb 12:13).<\/p>\n<p>A careful review of the use of the terms “path(s)” and “pathway(s)” reveals that the Bible uses them literally to speak of a stretch of ground over which traffic passes. This could be in the form of a crooked mountain path, an unpaved and much-traveled way, or a well-prepared pavement. Biblical writers also used the words metaphorically to speak of or to describe the way human life is lived in relation to God, and how God directs, and can and does either enrich or impoverish human life. Writers used the terms figuratively to refer to human conduct and experiences in the midst of the various dimensions of human life. Especially colorful in the last two uses are such expressions as the path of life (Ps 16:11), the plain (level) path (27:11), the good path (Prv 2:9), the path of the wicked (4:14), the path of the just (v 18), the path of judgment (Is 40:14), the right paths (Prv 4:11), and paths of peace (3:17).<\/p>","content_en":"<h3>PATH<\/h3>\n<p>A worn track or road. “Path(s)” and “pathway(s)” are used to translate a variety of words used in the Bible: (1) a well-trodden and much-used roadway (Gn 49:17; Pss 16:11; 139:3; Prv 2:8, 19); (2) a thoroughfare or highway (Is 59:7; Jl 2:8); (3) a beaten track as across fields, over hills, and through valleys (Jb 30:13; Ps 119:35; Prv 3:17); (4) a track or passage in which the idea of flowing along is included (Ps 77:19; Jer 18:15); (5) a circular path, as in a trench or in a parapet (Ps 65:11; Prv 2:9); and (6) a narrow passage, as through a hole (Nm 22:24). “Path” is used to translate the Greek words meaning a worn track (Mt 3:3; Mk 1:3; Lk 3:4) and a wheel rut (Heb 12:13).<\/p>\n<p>A careful review of the use of the terms “path(s)” and “pathway(s)” reveals that the Bible uses them literally to speak of a stretch of ground over which traffic passes. This could be in the form of a crooked mountain path, an unpaved and much-traveled way, or a well-prepared pavement. Biblical writers also used the words metaphorically to speak of or to describe the way human life is lived in relation to God, and how God directs, and can and does either enrich or impoverish human life. Writers used the terms figuratively to refer to human conduct and experiences in the midst of the various dimensions of human life. Especially colorful in the last two uses are such expressions as the path of life (Ps 16:11), the plain (level) path (27:11), the good path (Prv 2:9), the path of the wicked (4:14), the path of the just (v 18), the path of judgment (Is 40:14), the right paths (Prv 4:11), and paths of peace (3:17).<\/p>","summary_ro":"PATH A worn track or road. “Path(s)” and “pathway(s)” are used to translate a variety of words used in the Bible: (1) a well-trodden and much-used roadway (Gn 49:17; Pss 16:11; 139:3; Prv 2:8, 19); (2) a thoroughfare or highway (Is 59:7; Jl 2:8); (3) a beaten track as across fields, over hills, and through valleys (Jb 30:13; Ps 119:35; Prv 3:17); (4) a track or passage in which the idea of flowing along is included (Ps 77:19; Jer 18:15); (5) a circular path, as in a trench or in a parapet (Ps...","summary_en":"PATH A worn track or road. “Path(s)” and “pathway(s)” are used to translate a variety of words used in the Bible: (1) a well-trodden and much-used roadway (Gn 49:17; Pss 16:11; 139:3; Prv 2:8, 19); (2) a thoroughfare or highway (Is 59:7; Jl 2:8); (3) a beaten track as across fields, over hills, and through valleys (Jb 30:13; Ps 119:35; Prv 3:17); (4) a track or passage in which the idea of flowing along is included (Ps 77:19; Jer 18:15); (5) a circular path, as in a trench or in a parapet (Ps...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":50073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:36","title_en":"Study Note: Psalmi 119:36","content_ro":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","content_en":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","summary_ro":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","summary_en":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77699,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:36","title_en":"Study Note: Psalmi 119:36","content_ro":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","content_en":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","summary_ro":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","summary_en":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:36","title_en":"Study Note: Psalmi 119:36","content_ro":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","content_en":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","summary_ro":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","summary_en":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132951,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:36","title_en":"Study Note: Psalmi 119:36","content_ro":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","content_en":"<p><strong>119:36<\/strong> The <em>love for money<\/em> can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).<\/p>","summary_ro":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","summary_en":"119:36 The love for money can lead to sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":50074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","content_en":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","summary_ro":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","summary_en":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","content_en":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","summary_ro":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","summary_en":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77700,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","content_en":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","summary_ro":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","summary_en":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","content_en":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","summary_ro":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","summary_en":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","content_en":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","summary_ro":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","summary_en":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","content_en":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","summary_ro":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","summary_en":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132952,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","content_en":"<p><strong>119:41-48<\/strong> <span class=\"hebrew\" lang=\"he\">Waw<\/span> (<span class=\"hebrew\" lang=\"he\">ו<\/span>): The psalmist prays that God’s word would continue to be the source of his <em>love<\/em> and <em>salvation<\/em>.<\/p>","summary_ro":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","summary_en":"119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132953,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:41","title_en":"Study Note: Psalmi 119:41","content_ro":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","content_en":"<p><strong>119:41-43<\/strong> The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).<\/p>","summary_ro":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","summary_en":"119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":63041,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90667,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118293,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145919,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":50076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:44","title_en":"Study Note: Psalmi 119:44","content_ro":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","content_en":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","summary_ro":"119:44-46 The psalmist is determined to obey the Lord.","summary_en":"119:44-46 The psalmist is determined to obey the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:44","title_en":"Study Note: Psalmi 119:44","content_ro":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","content_en":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","summary_ro":"119:44-46 The psalmist is determined to obey the Lord.","summary_en":"119:44-46 The psalmist is determined to obey the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:44","title_en":"Study Note: Psalmi 119:44","content_ro":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","content_en":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","summary_ro":"119:44-46 The psalmist is determined to obey the Lord.","summary_en":"119:44-46 The psalmist is determined to obey the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132954,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:44","title_en":"Study Note: Psalmi 119:44","content_ro":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","content_en":"<p><strong>119:44-46<\/strong> The psalmist is determined to obey the Lord.<\/p>","summary_ro":"119:44-46 The psalmist is determined to obey the Lord.","summary_en":"119:44-46 The psalmist is determined to obey the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":50077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:47","title_en":"Study Note: Psalmi 119:47","content_ro":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","content_en":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","summary_ro":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","summary_en":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:47","title_en":"Study Note: Psalmi 119:47","content_ro":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","content_en":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","summary_ro":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","summary_en":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105329,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:47","title_en":"Study Note: Psalmi 119:47","content_ro":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","content_en":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","summary_ro":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","summary_en":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132955,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:47","title_en":"Study Note: Psalmi 119:47","content_ro":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","content_en":"<p><strong>119:47-48<\/strong> The psalmist finds <em>delight<\/em> in God’s word in spite of pain (119:92, 143).<\/p>","summary_ro":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","summary_en":"119:47-48 The psalmist finds delight in God’s word in spite of pain (119:92, 143).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"49":[{"id":50078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:49","title_en":"Study Note: Psalmi 119:49","content_ro":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","content_en":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","summary_ro":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","summary_en":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:49","title_en":"Study Note: Psalmi 119:49","content_ro":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","content_en":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","summary_ro":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","summary_en":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105330,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:49","title_en":"Study Note: Psalmi 119:49","content_ro":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","content_en":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","summary_ro":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","summary_en":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132956,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:49","title_en":"Study Note: Psalmi 119:49","content_ro":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","content_en":"<p><strong>119:49-56<\/strong> <span class=\"hebrew\" lang=\"he\">Zayin<\/span> (<span class=\"hebrew\" lang=\"he\">ז<\/span>): The psalmist asks God to <em>remember<\/em> his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.<\/p>","summary_ro":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","summary_en":"119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"52":[{"id":50079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:52","title_en":"Study Note: Psalmi 119:52","content_ro":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","content_en":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","summary_ro":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","summary_en":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:52","title_en":"Study Note: Psalmi 119:52","content_ro":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","content_en":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","summary_ro":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","summary_en":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105331,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:52","title_en":"Study Note: Psalmi 119:52","content_ro":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","content_en":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","summary_ro":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","summary_en":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132957,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:52","title_en":"Study Note: Psalmi 119:52","content_ro":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","content_en":"<p><strong>119:52<\/strong> The <em>age-old regulations<\/em> are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.<\/p>","summary_ro":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","summary_en":"119:52 The age-old regulations are the Torah (God’s “instructions” or “law”), a term that refers to the books of Genesis—Deuteronomy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"57":[{"id":50080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:57","title_en":"Study Note: Psalmi 119:57","content_ro":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","content_en":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","summary_ro":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","summary_en":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:57","title_en":"Study Note: Psalmi 119:57","content_ro":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","content_en":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","summary_ro":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","summary_en":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:57","title_en":"Study Note: Psalmi 119:57","content_ro":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","content_en":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","summary_ro":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","summary_en":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132958,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:57","title_en":"Study Note: Psalmi 119:57","content_ro":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","content_en":"<p><strong>119:57-64<\/strong> <span class=\"hebrew\" lang=\"he\">Heth<\/span> (<span class=\"hebrew\" lang=\"he\">ח<\/span>): The psalmist seeks God’s favor and <em>unfailing love<\/em>. Although surrounded by evildoers, he remains a loyal servant of the Lord.<\/p>","summary_ro":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","summary_en":"119:57-64 Heth (ח): The psalmist seeks God’s favor and unfailing love. Although surrounded by evildoers, he remains a loyal servant of the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"61":[{"id":50081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:61","title_en":"Study Note: Psalmi 119:61","content_ro":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","content_en":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","summary_ro":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","summary_en":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:61","title_en":"Study Note: Psalmi 119:61","content_ro":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","content_en":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","summary_ro":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","summary_en":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:61","title_en":"Study Note: Psalmi 119:61","content_ro":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","content_en":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","summary_ro":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","summary_en":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132959,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:61","title_en":"Study Note: Psalmi 119:61","content_ro":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","content_en":"<p><strong>119:61<\/strong> <em>Evil people try to drag<\/em> him<em> into sin<\/em><em>,<\/em> but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).<\/p>","summary_ro":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","summary_en":"119:61 Evil people try to drag him into sin, but the psalmist’s memory of God’s word keeps him standing firm (see 119:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"64":[{"id":50082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:64","title_en":"Study Note: Psalmi 119:64","content_ro":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","content_en":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","summary_ro":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","summary_en":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:64","title_en":"Study Note: Psalmi 119:64","content_ro":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","content_en":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","summary_ro":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","summary_en":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:64","title_en":"Study Note: Psalmi 119:64","content_ro":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","content_en":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","summary_ro":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","summary_en":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132960,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:64","title_en":"Study Note: Psalmi 119:64","content_ro":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","content_en":"<p><strong>119:64<\/strong> God’s goodness <em>fills the earth<\/em><em>;<\/em> the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).<\/p>","summary_ro":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","summary_en":"119:64 God’s goodness fills the earth; the whole created order provides evidence of his goodness (see Isa 6:3; 11:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"65":[{"id":50083,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","content_en":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","summary_ro":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","summary_en":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","content_en":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","summary_ro":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","summary_en":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","content_en":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","summary_ro":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","summary_en":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","content_en":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","summary_ro":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","summary_en":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","content_en":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","summary_ro":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","summary_en":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","content_en":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","summary_ro":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","summary_en":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132961,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","content_en":"<p><strong>119:65-72<\/strong> <span class=\"hebrew\" lang=\"he\">Teth<\/span> (<span class=\"hebrew\" lang=\"he\">ט<\/span>): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.<\/p>","summary_ro":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","summary_en":"119:65-72 Teth (ט): The psalmist describes himself as a penitent sinner who gratefully accepts the Lord’s discipline.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132962,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:65","title_en":"Study Note: Psalmi 119:65","content_ro":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","content_en":"<p><strong>119:65-68<\/strong> <em>Good judgment and knowledge<\/em> come from wisdom (111:10). • The psalmist admits that he <em>used to wander off<\/em> like a stray sheep (119:176). • <em>you disciplined me:<\/em> See 119:25-29. • <em>You are good and do only good:<\/em> God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).<\/p>","summary_ro":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","summary_en":"119:65-68 Good judgment and knowledge come from wisdom (111:10). • The psalmist admits that he used to wander off like a stray sheep (119:176). • you disciplined me: See 119:25-29. • You are good and do only good: God’s character is perfect (97:2; Jas 1:17; 1 Jn 1:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"70":[{"id":63345,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90971,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118597,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146223,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"71":[{"id":62600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117852,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145478,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"72":[{"id":25849,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"73":[{"id":50085,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","content_en":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","summary_ro":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","summary_en":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50086,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","content_en":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","summary_ro":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","summary_en":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77711,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","content_en":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","summary_ro":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","summary_en":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77712,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","content_en":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","summary_ro":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","summary_en":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","content_en":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","summary_ro":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","summary_en":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","content_en":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","summary_ro":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","summary_en":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132963,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","content_en":"<p><strong>119:73-80<\/strong> <span class=\"hebrew\" lang=\"he\">Yodh<\/span> (<span class=\"hebrew\" lang=\"he\">י<\/span>): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.<\/p>","summary_ro":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","summary_en":"119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132964,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:73","title_en":"Study Note: Psalmi 119:73","content_ro":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","content_en":"<p><strong>119:73-76<\/strong> As God’s child, the psalmist asks for divine wisdom.<\/p>","summary_ro":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","summary_en":"119:73-76 As God’s child, the psalmist asks for divine wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"75":[{"id":62601,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63969,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90227,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91595,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117853,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119221,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145479,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146847,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"80":[{"id":22823,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"81":[{"id":50087,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:81","title_en":"Study Note: Psalmi 119:81","content_ro":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","content_en":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","summary_ro":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","summary_en":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77713,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:81","title_en":"Study Note: Psalmi 119:81","content_ro":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","content_en":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","summary_ro":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","summary_en":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:81","title_en":"Study Note: Psalmi 119:81","content_ro":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","content_en":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","summary_ro":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","summary_en":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132965,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:81","title_en":"Study Note: Psalmi 119:81","content_ro":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","content_en":"<p><strong>119:81-88<\/strong> <span class=\"hebrew\" lang=\"he\">Kaph<\/span> (<span class=\"hebrew\" lang=\"he\">כ<\/span>): The psalmist is <em>worn out<\/em> from <em>waiting<\/em> for the Lord, but his <em>hope<\/em> is in God’s future <em>rescue<\/em>.<\/p>","summary_ro":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","summary_en":"119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"82":[{"id":62890,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90516,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118142,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145768,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"84":[{"id":62891,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"85":[{"id":50088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:85","title_en":"Study Note: Psalmi 119:85","content_ro":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","content_en":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","summary_ro":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","summary_en":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:85","title_en":"Study Note: Psalmi 119:85","content_ro":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","content_en":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","summary_ro":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","summary_en":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:85","title_en":"Study Note: Psalmi 119:85","content_ro":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","content_en":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","summary_ro":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","summary_en":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132966,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:85","title_en":"Study Note: Psalmi 119:85","content_ro":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","content_en":"<p><strong>119:85-88<\/strong> God’s word is <em>trustworthy<\/em><em>,<\/em> in contrast to the deceptions of the enemies <em>who hunt<\/em> the psalmist <em>down without cause<\/em> (see 119:78).<\/p>","summary_ro":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","summary_en":"119:85-88 God’s word is trustworthy, in contrast to the deceptions of the enemies who hunt the psalmist down without cause (see 119:78).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"89":[{"id":12681,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreordination*","title_en":"Foreordination*","content_ro":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","content_en":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","summary_ro":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","summary_en":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38594,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Word, Word of God, Words of God","title_en":"Word, Word of God, Words of God","content_ro":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","content_en":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","summary_ro":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","summary_en":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50089,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:89","title_en":"Study Note: Psalmi 119:89","content_ro":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","content_en":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","summary_ro":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","summary_en":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:89","title_en":"Study Note: Psalmi 119:89","content_ro":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","content_en":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","summary_ro":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","summary_en":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:89","title_en":"Study Note: Psalmi 119:89","content_ro":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","content_en":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","summary_ro":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","summary_en":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132967,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:89","title_en":"Study Note: Psalmi 119:89","content_ro":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","content_en":"<p><strong>119:89-96<\/strong> <span class=\"hebrew\" lang=\"he\">Lamedh<\/span> (<span class=\"hebrew\" lang=\"he\">ל<\/span>): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.<\/p>","summary_ro":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","summary_en":"119:89-96 Lamedh (ל): The stability of God’s wisdom gives understanding. God’s word provides order and a framework for living, even when under pressure from adversaries.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67677,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95303,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"95":[{"id":50090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:95","title_en":"Study Note: Psalmi 119:95","content_ro":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","content_en":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","summary_ro":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","summary_en":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:95","title_en":"Study Note: Psalmi 119:95","content_ro":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","content_en":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","summary_ro":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","summary_en":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:95","title_en":"Study Note: Psalmi 119:95","content_ro":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","content_en":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","summary_ro":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","summary_en":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:95","title_en":"Study Note: Psalmi 119:95","content_ro":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","content_en":"<p><strong>119:95<\/strong> The <em>wicked<\/em> intended to <em>kill<\/em> the psalmist, but destruction (1:6) was their own fate.<\/p>","summary_ro":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","summary_en":"119:95 The wicked intended to kill the psalmist, but destruction (1:6) was their own fate.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"96":[{"id":50091,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:96","title_en":"Study Note: Psalmi 119:96","content_ro":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","content_en":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","summary_ro":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","summary_en":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77717,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:96","title_en":"Study Note: Psalmi 119:96","content_ro":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","content_en":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","summary_ro":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","summary_en":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105343,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:96","title_en":"Study Note: Psalmi 119:96","content_ro":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","content_en":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","summary_ro":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","summary_en":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132969,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:96","title_en":"Study Note: Psalmi 119:96","content_ro":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","content_en":"<p><strong>119:96<\/strong> <em>Even perfection has its limits:<\/em> Humans cannot fully understand God’s ways (see Eccl 3:11).<\/p>","summary_ro":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","summary_en":"119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"97":[{"id":50092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","content_en":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","summary_ro":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","summary_en":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","content_en":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","summary_ro":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","summary_en":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","content_en":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","summary_ro":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","summary_en":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","content_en":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","summary_ro":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","summary_en":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","content_en":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","summary_ro":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","summary_en":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","content_en":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","summary_ro":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","summary_en":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132970,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","content_en":"<p><strong>119:97-104<\/strong> <span class=\"hebrew\" lang=\"he\">Mem<\/span> (<span class=\"hebrew\" lang=\"he\">מ<\/span>): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.<\/p>","summary_ro":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","summary_en":"119:97-104 Mem (מ): The instruction and wisdom of God through his word are far superior to the best that human teachers can offer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132971,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:97","title_en":"Study Note: Psalmi 119:97","content_ro":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","content_en":"<p><strong>119:97-102<\/strong> <em>make me wiser:<\/em> God’s word provides wisdom and perspective. God is the true source of wisdom.<\/p>","summary_ro":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","summary_en":"119:97-102 make me wiser: God’s word provides wisdom and perspective. God is the true source of wisdom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62251,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89877,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117503,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145129,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"98":[{"id":62836,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63443,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90462,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91069,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118088,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118695,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146321,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"103":[{"id":50094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:103","title_en":"Study Note: Psalmi 119:103","content_ro":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","content_en":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","summary_ro":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","summary_en":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77720,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:103","title_en":"Study Note: Psalmi 119:103","content_ro":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","content_en":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","summary_ro":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","summary_en":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105346,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:103","title_en":"Study Note: Psalmi 119:103","content_ro":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","content_en":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","summary_ro":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","summary_en":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132972,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:103","title_en":"Study Note: Psalmi 119:103","content_ro":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","content_en":"<p><strong>119:103-104<\/strong> Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).<\/p>","summary_ro":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","summary_en":"119:103-104 Wisdom is preferable to even the finest food (19:10; 81:16). • The psalmist had already rejected the delusion offered by the way of folly (see 119:18, 78, 86, 163).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"105":[{"id":50095,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","content_en":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","summary_ro":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","summary_en":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50096,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","content_en":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","summary_ro":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","summary_en":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77721,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","content_en":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","summary_ro":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","summary_en":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77722,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","content_en":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","summary_ro":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","summary_en":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105347,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","content_en":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","summary_ro":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","summary_en":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105348,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","content_en":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","summary_ro":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","summary_en":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132973,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","content_en":"<p><strong>119:105-112<\/strong> <span class=\"hebrew\" lang=\"he\">Nun<\/span> (<span class=\"hebrew\" lang=\"he\">נ<\/span>): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.<\/p>","summary_ro":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","summary_en":"119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132974,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:105","title_en":"Study Note: Psalmi 119:105","content_ro":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","content_en":"<p><strong>119:105-106<\/strong> The Lord’s <em>word is a lamp<\/em> that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this <em>light<\/em> gives life (Prov 6:23).<\/p>","summary_ro":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","summary_en":"119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62252,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67678,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89878,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95304,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117504,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122930,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145130,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Centrality of God’s Word","title_en":"The Centrality of God’s Word","content_ro":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","content_en":"<h3>The Centrality of God’s Word<\/h3>\n<p>When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; Pss 1:2; 119:15). Obedience was far more important than offering sacrifices (1 Sam 15:22).<\/p>\n<p>But when God’s people neglect his Word and take their eyes off his truth, we have a tendency to fall away from the life he envisions for us. In the time of Josiah, even the priests had lost and forgotten the Book of the Law. When it was discovered in the Temple (2 Kgs 22:8-13), the young king read it and tore his clothing, realizing how the nation had forsaken the covenant.<\/p>\n<p>In the fall of 445 <span>BC<\/span>, Nehemiah finished rebuilding the wall of Jerusalem. Just five days later, on the first day of the seventh month, the settlers in Judah came together to celebrate the Festival of Trumpets. During and after the festival, Ezra read from the Law, and as the people listened they mourned and wept, for they realized they had not obeyed God’s law. They confessed their sins, studied God’s word to learn what he required, and obeyed what they learned. The Book of the Law of Moses thus transformed their lives and behavior.<\/p>\n<p>These events provide a dramatic reminder that God’s word is central to the lives of his people. God’s word provides the essential guide to life or death (Gen 2:16-17), and his promises prove true (e.g., Gen 17:15-21; 18:10-14).<\/p>\n<p>God’s word is perfect. It has the power to restore, make wise, and give joy (Ps 19:7-9). Godly individuals love God’s word (Ps 119:97). It sheds light on their paths (Ps 119:105) and keeps them from sin (Ps 119:9). God’s word accomplishes its purpose (Isa 55:11) and remains perpetually relevant (Matt 5:17-19; 24:35; 2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 24:7; 34:1; Deut 4:2; 6:4-9; 31:9-13; Josh 1:7-8; 1 Sam 15:22; Neh 8:1–10:39; 13:1-3; Pss 1:2-3; 19:7-9; 119:9, 15, 97, 105; Isa 55:10-11; Matt 5:17-19; 13:3-23; 24:35; 2 Tim 3:14-17<\/p>","summary_ro":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","summary_en":"The Centrality of God’s Word When God gave the Law to his people at Sinai, it was written in stone (Exod 34:1) and was to be taught to children (Deut 6:7), worn on the hands and forehead, and written on doorposts (Deut 6:8-9), so that people would constantly be reminded of what God had said. God’s instructions were also to be read to the people every seven years so that they would remember to fear God (Deut 31:9-13). Success depended on meditating on God’s word and following it (Josh 1:7-8; P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150556,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Word","title_en":"God’s Word","content_ro":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","content_en":"<h3>God’s Word<\/h3>\n<p>A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the universe and still governs it (Gen 1:3-28; Heb 1:3; 11:3).<\/p>\n<p>In the past, God’s word came primarily through angels or prophets, but now it has come preeminently in the person of Jesus, God’s Son (Heb 1:1-4; 2:3-4; cp. John 1:1-14). The word is to be heard, heeded, obeyed, and believed as a source of hope.<\/p>\n<p>Through his word, God initiates relationship with us and wants us to listen to him and respond in faith (see Gen 15:6; John 1:12). His word is authoritative and intentional, and it gives profound hope because God can be trusted to keep his promises (Heb 6:13-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-28; Deut 8:3; Pss 12:6; 19:8; 119:11, 89, 105; Isa 40:8; Jer 15:16; 23:29; 36:2; Matt 5:18; 7:24; John 1:1-14; 5:24; 2 Tim 3:16; Heb 1:1-4; 4:12; 6:13-20; 11:3; 1 Pet 1:25; 2 Pet 1:19-21<\/p>","summary_ro":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","summary_en":"God’s Word A foundational truth of Scripture is that God has spoken. The author of Hebrews, in line with other Jewish preachers of the era, presents the Old Testament as coming from the mouth of God, introducing those texts with “God says . . .” or something similar. God may speak a word of promise (Heb 6:13-14) or a word of punishment (3:11; 4:11-12); he may tell us something about himself or his Son (see 1:5-12) or reveal some aspect of his will (see 8:7-13; 10:5-7). God’s word created the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"108":[{"id":50097,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:108","title_en":"Study Note: Psalmi 119:108","content_ro":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","content_en":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","summary_ro":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","summary_en":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77723,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:108","title_en":"Study Note: Psalmi 119:108","content_ro":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","content_en":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","summary_ro":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","summary_en":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105349,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:108","title_en":"Study Note: Psalmi 119:108","content_ro":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","content_en":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","summary_ro":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","summary_en":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132975,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:108","title_en":"Study Note: Psalmi 119:108","content_ro":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","content_en":"<p><strong>119:108-112<\/strong> <em>offering of praise:<\/em> This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.<\/p>","summary_ro":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","summary_en":"119:108-112 offering of praise: This Hebrew expression is unique in the Old Testament (cp. 50:23). • The psalmist is vulnerable to his opponents because of his commitment to a wise life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"111":[{"id":63404,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91030,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118656,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146282,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"113":[{"id":50098,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","content_en":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","summary_ro":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","summary_en":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","content_en":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","summary_ro":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","summary_en":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77724,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","content_en":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","summary_ro":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","summary_en":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","content_en":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","summary_ro":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","summary_en":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105350,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","content_en":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","summary_ro":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","summary_en":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","content_en":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","summary_ro":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","summary_en":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","content_en":"<p><strong>119:113-120<\/strong> <span class=\"hebrew\" lang=\"he\">Samekh<\/span> (<span class=\"hebrew\" lang=\"he\">ס<\/span>): The psalmist declares his hatred of evil and his love for God and his ways.<\/p>","summary_ro":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","summary_en":"119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:113","title_en":"Study Note: Psalmi 119:113","content_ro":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","content_en":"<p><strong>119:113<\/strong> The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).<\/p>","summary_ro":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","summary_en":"119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"121":[{"id":50100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:121","title_en":"Study Note: Psalmi 119:121","content_ro":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","content_en":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","summary_ro":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","summary_en":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:121","title_en":"Study Note: Psalmi 119:121","content_ro":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","content_en":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","summary_ro":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","summary_en":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:121","title_en":"Study Note: Psalmi 119:121","content_ro":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","content_en":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","summary_ro":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","summary_en":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:121","title_en":"Study Note: Psalmi 119:121","content_ro":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","content_en":"<p><strong>119:121-128<\/strong> <span class=\"hebrew\" lang=\"he\">Ayin<\/span> (<span class=\"hebrew\" lang=\"he\">ע<\/span>): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!<\/p>","summary_ro":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","summary_en":"119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"123":[{"id":62672,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90298,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117924,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145550,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"125":[{"id":50101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:125","title_en":"Study Note: Psalmi 119:125","content_ro":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","content_en":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","summary_ro":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","summary_en":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77727,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:125","title_en":"Study Note: Psalmi 119:125","content_ro":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","content_en":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","summary_ro":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","summary_en":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:125","title_en":"Study Note: Psalmi 119:125","content_ro":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","content_en":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","summary_ro":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","summary_en":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:125","title_en":"Study Note: Psalmi 119:125","content_ro":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","content_en":"<p><strong>119:125<\/strong> Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives <em>discernment<\/em> will he <em>understand<\/em> it.<\/p>","summary_ro":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","summary_en":"119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"126":[{"id":7390,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Confession","title_en":"Confession","content_ro":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","content_en":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","summary_ro":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","summary_en":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"129":[{"id":50102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:129","title_en":"Study Note: Psalmi 119:129","content_ro":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","content_en":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","summary_ro":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","summary_en":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:129","title_en":"Study Note: Psalmi 119:129","content_ro":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","content_en":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","summary_ro":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","summary_en":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:129","title_en":"Study Note: Psalmi 119:129","content_ro":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","content_en":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","summary_ro":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","summary_en":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:129","title_en":"Study Note: Psalmi 119:129","content_ro":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","content_en":"<p><strong>119:129-136<\/strong> <span class=\"hebrew\" lang=\"he\">Pe<\/span> (<span class=\"hebrew\" lang=\"he\">פ<\/span>): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.<\/p>","summary_ro":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","summary_en":"119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"137":[{"id":50103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:137","title_en":"Study Note: Psalmi 119:137","content_ro":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","content_en":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","summary_ro":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","summary_en":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:137","title_en":"Study Note: Psalmi 119:137","content_ro":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","content_en":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","summary_ro":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","summary_en":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:137","title_en":"Study Note: Psalmi 119:137","content_ro":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","content_en":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","summary_ro":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","summary_en":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:137","title_en":"Study Note: Psalmi 119:137","content_ro":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","content_en":"<p><strong>119:137-144<\/strong> <span class=\"hebrew\" lang=\"he\">Tsadhe<\/span> (<span class=\"hebrew\" lang=\"he\">צ<\/span>): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.<\/p>","summary_ro":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","summary_en":"119:137-144 Tsadhe (צ): God is righteous, and his word is right and just, especially in contrast to the deceptions of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"139":[{"id":50104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:139","title_en":"Study Note: Psalmi 119:139","content_ro":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","content_en":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","summary_ro":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","summary_en":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:139","title_en":"Study Note: Psalmi 119:139","content_ro":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","content_en":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","summary_ro":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","summary_en":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:139","title_en":"Study Note: Psalmi 119:139","content_ro":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","content_en":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","summary_ro":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","summary_en":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:139","title_en":"Study Note: Psalmi 119:139","content_ro":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","content_en":"<p><strong>119:139<\/strong> The psalmist’s <em>indignation<\/em> (cp. 69:9) comes from seeing the wicked disregard God’s word.<\/p>","summary_ro":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","summary_en":"119:139 The psalmist’s indignation (cp. 69:9) comes from seeing the wicked disregard God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"141":[{"id":50105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:141","title_en":"Study Note: Psalmi 119:141","content_ro":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","content_en":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","summary_ro":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","summary_en":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:141","title_en":"Study Note: Psalmi 119:141","content_ro":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","content_en":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","summary_ro":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","summary_en":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:141","title_en":"Study Note: Psalmi 119:141","content_ro":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","content_en":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","summary_ro":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","summary_en":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:141","title_en":"Study Note: Psalmi 119:141","content_ro":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","content_en":"<p><strong>119:141<\/strong> The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).<\/p>","summary_ro":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","summary_en":"119:141 The psalmist is greatly troubled by his oppressors (see 119:143; cp. Isa 53).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"144":[{"id":66794,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94420,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122046,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149672,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"145":[{"id":50106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","content_en":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","summary_ro":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","summary_en":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","content_en":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","summary_ro":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","summary_en":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","content_en":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","summary_ro":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","summary_en":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","content_en":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","summary_ro":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","summary_en":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105358,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","content_en":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","summary_ro":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","summary_en":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105359,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","content_en":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","summary_ro":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","summary_en":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","content_en":"<p><strong>119:145-152<\/strong> <span class=\"hebrew\" lang=\"he\">Qoph<\/span> (<span class=\"hebrew\" lang=\"he\">ק<\/span>): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.<\/p>","summary_ro":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","summary_en":"119:145-152 Qoph (ק): The psalmist prays to the Lord at night. Although God appears to be distant, he is nearby.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:145","title_en":"Study Note: Psalmi 119:145","content_ro":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","content_en":"<p><strong>119:145-148<\/strong> <em>I pray<\/em> and <em>I cry out<\/em> translate the same Hebrew verb. • <em>I rise early<\/em> and <em>I stay awake<\/em> translate the same Hebrew verb.<\/p>","summary_ro":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","summary_en":"119:145-148 I pray and I cry out translate the same Hebrew verb. • I rise early and I stay awake translate the same Hebrew verb.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63363,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90989,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118615,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146241,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"150":[{"id":50108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:150","title_en":"Study Note: Psalmi 119:150","content_ro":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","content_en":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","summary_ro":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","summary_en":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:150","title_en":"Study Note: Psalmi 119:150","content_ro":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","content_en":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","summary_ro":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","summary_en":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105360,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:150","title_en":"Study Note: Psalmi 119:150","content_ro":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","content_en":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","summary_ro":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","summary_en":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:150","title_en":"Study Note: Psalmi 119:150","content_ro":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","content_en":"<p><strong>119:150-151<\/strong> <em>Coming to attack me<\/em> (or <em>are coming near to me<\/em>) is a Hebrew wordplay on <em>but you are near<\/em>. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.<\/p>","summary_ro":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","summary_en":"119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"153":[{"id":50109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:153","title_en":"Study Note: Psalmi 119:153","content_ro":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","content_en":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","summary_ro":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","summary_en":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:153","title_en":"Study Note: Psalmi 119:153","content_ro":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","content_en":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","summary_ro":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","summary_en":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:153","title_en":"Study Note: Psalmi 119:153","content_ro":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","content_en":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","summary_ro":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","summary_en":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:153","title_en":"Study Note: Psalmi 119:153","content_ro":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","content_en":"<p><strong>119:153-160<\/strong> <span class=\"hebrew\" lang=\"he\">Resh<\/span> (<span class=\"hebrew\" lang=\"he\">ר<\/span>): This petition for <em>life<\/em> can be found throughout Ps 119, but it is concentrated in this stanza.<\/p>","summary_ro":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","summary_en":"119:153-160 Resh (ר): This petition for life can be found throughout Ps 119, but it is concentrated in this stanza.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"155":[{"id":62668,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90294,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117920,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145546,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"161":[{"id":50110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","content_en":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","summary_ro":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","summary_en":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":50111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","content_en":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","summary_ro":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","summary_en":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","content_en":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","summary_ro":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","summary_en":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","content_en":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","summary_ro":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","summary_en":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","content_en":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","summary_ro":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","summary_en":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","content_en":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","summary_ro":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","summary_en":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","content_en":"<p><strong>119:161-168<\/strong> <span class=\"hebrew\" lang=\"he\">Shin<\/span> (<span class=\"hebrew\" lang=\"he\">ש<\/span>): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.<\/p>","summary_ro":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","summary_en":"119:161-168 Shin (ש): The psalmist looks beyond his adversaries to the peace of God. This perspective allows him to praise God throughout the day.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:161","title_en":"Study Note: Psalmi 119:161","content_ro":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","content_en":"<p><strong>119:161-164<\/strong> <em>my heart trembles . . . I rejoice:<\/em> Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a <em>treasure<\/em>. • In the Old Testament, <em>seven<\/em> signifies wholeness.<\/p>","summary_ro":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","summary_en":"119:161-164 my heart trembles . . . I rejoice: Fear, trembling, and joy mark the psalmist’s devotion to God. • God’s word is a treasure. • In the Old Testament, seven signifies wholeness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"164":[{"id":31094,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Praise","title_en":"Praise","content_ro":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","content_en":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","summary_ro":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","summary_en":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"166":[{"id":63028,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90654,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118280,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"169":[{"id":50112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:169","title_en":"Study Note: Psalmi 119:169","content_ro":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","content_en":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","summary_ro":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","summary_en":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:169","title_en":"Study Note: Psalmi 119:169","content_ro":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","content_en":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","summary_ro":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","summary_en":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:169","title_en":"Study Note: Psalmi 119:169","content_ro":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","content_en":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","summary_ro":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","summary_en":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:169","title_en":"Study Note: Psalmi 119:169","content_ro":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","content_en":"<p><strong>119:169-176<\/strong> <span class=\"hebrew\" lang=\"he\">Taw<\/span> (<span class=\"hebrew\" lang=\"he\">ת<\/span>): God’s servant petitions the Lord one final time; he still feels like a lost sheep.<\/p>","summary_ro":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","summary_en":"119:169-176 Taw (ת): God’s servant petitions the Lord one final time; he still feels like a lost sheep.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"176":[{"id":50113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:176","title_en":"Study Note: Psalmi 119:176","content_ro":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","content_en":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","summary_ro":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","summary_en":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:176","title_en":"Study Note: Psalmi 119:176","content_ro":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","content_en":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","summary_ro":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","summary_en":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":105365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:176","title_en":"Study Note: Psalmi 119:176","content_ro":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","content_en":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","summary_ro":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","summary_en":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 119:176","title_en":"Study Note: Psalmi 119:176","content_ro":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","content_en":"<p><strong>119:176<\/strong> God, the Great Shepherd, seeks out his <em>lost sheep<\/em> (23:1; Luke 15:4-6).<\/p>","summary_ro":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","summary_en":"119:176 God, the Great Shepherd, seeks out his lost sheep (23:1; Luke 15:4-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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Psalmi 119
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